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The   History   of  the    Doctrine   of 

Christian  Perfection  in  the 

Evangelical  Association 


A  DISSERTATION 


SUBMITTED  TO  THE  FACULTY 

OF  THE 

GRADUATE  SCHOOL  OF  ARTS  AND  LITERATURE 

IN  CANDIDACY  FOR  THE  DEGREE  OF 

DOCTOR  OF  PHILOSOPHY 

DEPARTMENT  OF  SYSTEMATIC  THEOLOGY 
IN  THE  GRADUATE  DIVINITY  SCHOOL 


BY 

Ralph  Kendall  Schwab 


(Thr  (SoUrgtatr  Prm« 

GEORGE  BANTA  PUBLISHING  CO. 

MENASHA,  WISCONSIN 

1922 


I  -  »  •        • 


Copyright,  1922,  by 

Ralph  Kendall  Schwab 

All  Rights  Reserved 


Printed  in  the  United  State*  of  America 


U^^f 


i 


To 
RUBY  DREISBACH  SCHWAB 

My  Loving  Wife 

This  Volume  Is  Affectionately 
Dedicated 


S 


497 


OUTLINE  OF  CONTENTS 

PAGE 

Introduction vn 

The  proposed  task  stated.  All  previous  work  in  this 
field  fragmentary.    A  complete  history  needed. 

Chapter     I.    The  Period  of  Beginnings,  1800-1808 1 

Jacob  Albright  (1759-1808)  and  the  Founding  of  the 
Evangelical  Association. 

1.  Biographical  Sketch  of  Jacob  Albright. 

2.  His  Personal  Religious  Experience. 

3.  His  Preaching  of  the  Wesleyan  Doctrine  of 

Christian  Perfection. 

4.  His  Co-Laborers  Also  Preaching  It  Before  1809. 
Chapter  II.    The  Period  of  Unity,  1809-1856. 17 

Official  Adoption  and  Early  History  of  the  Doctrine  of 
Christian  Perfection  in  the  Evangelical  Association. 

1.  Official  Adoption  by  Albright's  Followers  in 

1809. 

2.  Early  History,  1809-1856. 

A.  Earliest  Years  of  Unity,  1809-31. 

B.  The  Hamilton  Episode,  1831-33. 

C.  Unity  Restored,  1834-48. 

D.  The  Gehr  Episode,  1848-9. 

E.  Renewed  Emphasis,  1849-56. 

Chapter  III.    The  Period  of  Controversy,  1857-1875 41 

Leaders  and  History  of  the  Chief  Controversy,  in  the 
Evangelical  Association,  over  the  Doctrine  of  Christian 
Perfection. 

1.  Biographical  Sketch  of  William  W.  Orwig,  1810- 

1889. 

2.  Biographical  Sketch  of  Solomon  Neitz,  1821- 

1885. 


vi  Outline  of  Contents 

3.  History  of  the  Controversy,  1857-75. 

A.  Doctrinal  Controversy  Led  by  Orwig  and 

Neitz,  1857-69. 

B.  Influence  of  'The  National  Holiness  Move- 

ment' upon  the  Evangelical  Association, 
1867-9. 

C.  Further  Controversy  Led  by  Esher  and 

Neitz,  1869-75. 

Chapter  IV.     The  Period  of  Decline,  1875-1894 75 

Factional  Struggle  for  Supremacy  and  Consequent  De- 
cline of  Interest  in  Christian  Perfection. 

Chapter    V.    The  Period  of  Quiescence,  1895-1920 90 

Doctrine  of  Christian  Perfection  Official,  Generally 
Accepted,  but  Little  Emphasized  in  the  Two  Churches. 

1.  United  Evangelical  Church. 

2.  Evangelical  Association. 

Summary  of  Findings Ill 

Appendices 114 


ABBREVIATIONS 

Name  of  Work  Published  Author 


Abbre- 
viation 


Albrecht  und  Miller 1834       G.  Miller  (printer)  A.  M 

Albright  and  His  Co-Laborers 1879       R.  Yeakel               A.  C. 

History  of  the  Evangelical  Association 

2  volumes  1894       R.  Yeakel 

Evangelical  Annals 1900       A.  Stapleton 

Life  and  Time  of  Albright 1917       A.  Stapleton 

Flashlights  on  Evangelical  History ....  1908       A.  Stapleton 

History  of  the  Evangelical  Association  1857       W.  W.  Orwig 

History  of  the  Evangelical  Association  1913       S.  P.  Spreng 

Evangelical  Landmarks 1888       S.  C.  Breyfogel 

Evangelical  Centennial  Celebration. . .  1917       Shortess  and 

Gramley 

Historical  Review  of  the  Disturbance  1894       Thos.  Bowman 

Reminiscences 1911        Wm.  Yost 

Life  of  Bishop  Seybert 1888       S.  P.  Spreng 

Life  of  Bishop  Long 1897       R.  Yeakel 

Vofcea  on  Holiness 1882       H.  J.  Bowman 

Commentary  on  the  Discipline 1899       R.  Yeakel 

Evangelical  Messenger 1848-1920 

Christlicbe  Botschafter 1836-1920 

Living  Epistle 1869-1907 

Evangelische  Magazin 1869-1920 

At  the  Graves  of  my  Comrades  in  the 

the  Gospel 1891       James  O.  Lehr 


Y.  H.  I  or 
Y.H.II 

E.  A. 
L.  T.  A. 

F.  E.  H. 
OH. 
S.H. 
E.  L. 

E.  C.  C. 
H.  R. 
Rem. 
S.  L.  S. 
Y.  L.  L. 
V.H. 
Y.  C.  D. 
EM. 
C.  B. 
Ep. 
Mag. 

G.  C.  G. 


INTRODUCTION 

It  is  the  purpose  of  this  dissertation  to  present 
the  history  of  the  doctrine  of  Christian  perfection 
in  the  Evangelical  Association  during  the  years 
1800  to  1920. 

Previous  to  our  undertaking  of  the  task,  no  one 
has  attempted  to  give  a  careful,  complete,  historical 
account  of  the  origin,  adoption,  and  subsequent 
fortunes  of  this  doctrine  in  this  church.  Many 
Evangelical  authors  have,  however,  busied  them- 
selves with  other  problems,  and  we  shall  find  their 
writings  of  great  value  as  sources  of  material  and  of 
help  in  the  solution  of  our  particular  problem. 

Let  us  name  some  of  these  earlier  writers  and 
briefly  indicate  the  extent  to  which  they  have 
touched  upon  our  subject: 

1.  First  and  most  important,  as  a  source  of 
materials  and  as  a  guide,  is  Reuben  Yeakel's  peerless 
two-volume  "History  of  the  Evangelical  Associa- 
tion," published  in  1894,  in  which  he  covers  the 
years  1750-1875  most  carefully  and  as  much  in  detail 
as  space  permits.  Naturally  he  refers  to  the  facts 
connected  with  the  doctrine  of  Christian  perfection, 
as  he  goes  along  in  his  chronological  history  of  the 
church;  but  he  does  not  try  to  assemble  them,  nor 
does  he  relate  them  to  each  other  genetically.  We 
find,  scattered  through  the  pages  of  his  history, 
phrases,  sentences,  and  paragraphs  referring  to 
entire    sanctification    and    Christian    perfection, — 

IX 


x  Introduction 

disconnected  fragments  and  fleeting  glimpses  they 
are,  but  not  a  history.  The  best  and  longest  histori- 
cal sketches  that  Yeakel  gives  are  on  pp.  57-59  and 
146-152  of  Vol.  II.  And  then,  Yeakel's  history 
closes  with  the  year  1875,  leaving  the  last  forty-five 
years  untouched. 

2.  The  book  next  in  value  is  Yeakel's  "Albright 
and  His  Co-Laborers,"  a  work  of  335  pages,  pub- 
lished in  1879.  It  is  primarily  biographical,  giving 
the  interesting  life  stories  of  Jacob  Albright,  John 
Walter,  George  Miller  and  John  Dreisbach;  but,  in 
describing  the  religious  beliefs  and  experiences  of 
the  founder  of  the  church  and  his  three  prominent 
co-workers,  Yeakel  gives  us  considerable  information 
as  to  the  place  of  importance  which  they  accorded  the 
doctrine  of  entire  sanctification  or  Christian  perfec- 
tion in  their  own  lives,  and  in  their  preaching,  and 
in  their  selection  and  shaping  up  of  a  doctrinal 
system  for  the  church.  The  book  is  very  valuable 
for  the  beginnings  of  a  history  of  this  doctrine. 

3.  A  third  book,  which  is  of  great  value  for  our 
study,  is  H.  J.  Bowman's  "Voices  on  Holiness,"  of 
254  pages,  published  in  1882.  Of  its  nature  and 
purpose  the  author  himself  says  in  the  preface, 
"It  is  not  a  connected  discussion  of  the  subject  of 
which  it  treats,  and  yet  the  reader  will  find  its  theme 
discussed  in  a  variety  of  ways,  by  the  different 
authors  whose  voices  here  speak.  .  .  .  My  object 
was  to  show  what  the  views  of  the  Evangelical 
Association  are,  as  held  and  publicly  expressed  by 
our  leading   men,   through   all   the   history   of  our 


Introduction  XI 

Church."  Reuben  Yeakel,  writing  the  introduction 
for  this  book,  says,  "Voices  on  Holiness  will  be  very 
valuable  as  a  repertory  and  a  book  of  reference, 
concerning  what  Evangelical  authorities  have  said 
on  the  vital  doctrine  of  holiness."  The  book  is  a 
miscellaneous  collection  of  more  than  70  "voices" 
on  Christian  perfection.  These  voices  are  those  of 
God;  the  discipline;  general  conference;  catechism; 
hymnbook;  Albright,  Walter,  Miller;  Dreisbach, 
Fisher,  Young  and  Hartzler,  editors;  Seybert,  Long, 
Orwig,  Esher,  Yeakel,  Dubs  and  Bowman,  bishops; 
Hammer,  Lauer,  and  Wiest,  publishers;  Rhoads, 
Schnerr  and  J.  Yeakel,  authors;  and  nine  men  and 
women,  prominent  holiness  advocates.  They  are 
not  chronologically  arranged  however,  for  no  history 
of  the  doctrine  is  attempted.  On  pp.  13-21  of  the 
book  Bowman  has  a  short  history  of  the  article  on 
Christian  perfection  mostly  as  developed  in  the 
Methodist  Episcopal  Church.  The  last  two  pages 
only  sketch  its  history  in  the  Evangelical  Association. 
4.  The  fourth  book  of  importance  for  our  his- 
torical purposes  is  the  "Historical  Review  of  the 
Disturbance  in  the  Evangelical  Association,"  of 
207  pages,  published  in  1894,  written  by  Bishop 
Thomas  Bowman,  covering  the  period  1859-1893. 
In  pages  3-17  Bishop  Bowman  shows  that  the  con- 
troversy over  the  doctrine  of  Christian  perfection 
which  was  at  its  height  from  1859-1870  was  one  of 
the  causes  or  factors  contributing  to  the  disruption  of 
the  Evangelical  Association  in  1887  and  the  final 
formation  of  the  United  Evangelical  Church  as  a 
separate  body  in  1891  and  1894. 


xii  Introduction 

But  Bowman's  sketch,  while  good  as  an  outline 
for  those  eleven  years,  is  only  a  hurried  sketch  drawn 
as  a  sort  of  a  background  or  setting  for  the  division  in 
the  church,  the  real  purpose  of  his  book. 

In  addition  to  these  there  are  several  biographi- 
cal works  which,  though  written  about  certain 
persons  especially,  still  add  their  quota  for  the  whole 
church: 

"Seybert's  Leben  und  Wirken,"  1862,  by  S.  Neitz. 
"Bishop  Joseph  Long,"  1897,  by  R.  Yeakel. 
"Reminiscences,"  1865,  by  Henry  Boehm. 
"The  Life  and  Time  of  Jacob  Albright,"  1917, 

by  A.  Stapleton. 
"The  Life  and  Labors  of  Bishop  John  Seybert," 

1888,  by  S.  P.  Spreng. 
"Esher's  Life  and   Works,"    1907,   by   William 

Horn. 
"Reminiscences,"   an   autobiography,    1911,   by 

William  Yost. 
Four  of  the  original  diaries  of  John  Dreisbach  of 

the  years  1813-1817. 
"At  the  Graves  of  the  Fathers  and  My  Comrades 
in  the  Gospel,  Since  1854  to  1891,"  by  James 
O.  Lehr.     Published  in  1891   by  the  Eagle 
Book  Co.,  Reading,  Pa. 
There  are  several  doctrinal  and  theological  books 
which  make  their  contributions  at  various  times: 
"Practical  Christianity,"  1814,  George  Miller. 
Bishop  Seybert's  personal  copy  of  "The  Chris- 
tian's Manual  of  Christian  Perfection,"  1826, 
by  T.  Merritt. 


Introduction  xin 

'The  Old  Way,"  1869,  by  S.  G.  Rhoads. 
"Die  Heilsfuelle,"  1872,  by  Wm.  W.  Orwig. 
"Die  Heiligung  des  Menschen,"  1884,  by  Jesse 

Yeakel. 
"Commentary  on  the  Discipline,"  1899,  by  R. 

Yeakel. 
"Christliche    Theologie,"    3    vols.,     1901,    by 

J.  J.  Esher. 
"The  Sinner  and  His  Saviour,"  1906,  by  S.  P. 

Spreng. 
"The  Great  Salvation,"  1909,  by  Thos.  Bowman. 
"Systematic  Theology,"  1913,  by  S.  J.  Gamerts- 

felder. 
And  also  a  few  more  historical  works  that  have 
been  of  some  assistance: 

"History  of  the  Evangelical  Association,"  1857, 

by  W.  W.  Orwig. 
"Landmarks   of   the   Evangelical   Association," 

1888,  by  S.  C.  Breyfogel. 
"Annals  of  the  Evangelical  Association,"  1900, 

by  A.  Stapleton. 
"Flashlights  on  Evangelical  History,"  1908,  by 

A.  Stapleton. 
"History  of  the  Evangelical  Association,"  1913, 

by  S.  P.  Spreng. 
"Evangelical  Centennial  Celebration,  1816-1916," 

1917,  by  J.  D.  Shortess  and  A.  D.  Gramley. 
American  Church  History  Series,  see  "Evangeli- 
cal Association." 
Then    there    are    the    disciplines,    catechisms, 
hymn  books,  church  papers  and  periodicals,  con- 


xiv  Introduction 


ference  journals,  etc.,  of  the  Evangelical  Association 
and  the  United  Evangelical  Church  that  are  veritable 
storehouses  of  doctrinal  and  historical  treasure,  from 
which  I  drew  very  largely. 


Having  canvassed  the  field,  having  noticed  the 
fragmentary  and  unconnected  nature  of  the  his- 
torical work  done  so  far  by  the  writers  of  the  church, 
relative  to  the  doctrine  of  entire  sanctification  or 
Christian  perfection  in  the  Evangelical  Association 
and  the  United  Evangelical  Church,  knowing  the 
fundamental  and  important  place  which  this  doctrine 
has  always  occupied  in  the  experience,  thought,  and 
preaching  of  the  followers  of  Jacob  Albright,  recalling 
the  prolonged  controversy  over  this  teaching  which 
helped  on  an  unhappy  division  in  the  church,  seeing 
the  great  amount  of  material  that  has  accumulated 
during  one  hundred  and  twenty  years,  1800  to  1920, 
upon  this  subject,  still  unorganized,  and  feeling  sure 
that  the  work  will  be  of  great  value  and  aid  to  those 
who  would  like  to  know  the  history  and  influence  of 
this  doctrine  in  the  church,  and  of  especial  interest 
to  the  ministers  and  people  of  the  two  Evangelical 
churches  concerned,  we  shall  undertake  the  task  of 
putting  together  the  results  of  a  painstaking  and 
careful  research  into  a  straightforward  history  of  the 
doctrine  of  Christian  perfection  in  the  Evangelical 
Association,  including  under  that  term  the  United 
Evangelical  Church,  which  is  truly,  in  genius  and 
spirit,  still  one  with  the  Evangelical  Association. 


CHAPTER  I 

THE  PERIOD  OF  BEGINNINGS,  1800-1808 

Jacob  Albright  (1759-1808)  and  the  Founding  of 

the  Evangelical  Association 

/.  Biographical  Sketch  of  Jacob  Albright,  1759-1808. 

Jacob  Albright  was  the  founder  of  the  Evangelical 
Association.  We  shall  start  our  history  with  a  brief 
sketch  of  his  life. 

Jacob  Albright  was  born  May  1,  1759,  near 
Pottstown,  Pa.  His  parents  were  immigrants  from 
the  German  Palatinate,  faithful  members  of  the 
Evangelical  Lutheran  Church.  So  Jacob  was  early 
baptized  by  a  Lutheran  minister,  instructed  in 
catechism,  duly  confirmed  and  received  as  a  member 
of  that  communion.  His  education  was  only  that  of 
the  common  schools.  The  hard  work  of  the  farm 
gave  him  good  health  and  a  strong  body.  He  was  a 
soldier  in  the  Revolution. 

In  1785  Albright  married  Catharine  Cope.  In 
1790  they  moved  to  their  new  farm  in  Lancaster  Co. 
Here  Albright  farmed,  made  brick,  tile  and  lime,  and 
gained  the  name  "the  honest  tiler."  By  industry  and 
thrift  he  gradually  became  prosperous.  Albright 
and  his  wife  were  loyal  members  of  the  Lutheran 
church  near  Ephrata,  but  they  knew  only  the  outer 
form  of  Christianity. 

In  1790  several  of  their  children  died  and  Al- 
bright's sorrow  made  him  an  attentive  listener  to 


2         .    Qhrktian  Perfection  in  the  Evangelical  Association 
»    ■  -  •  .  •.  • 

the  earnest  evangelical  preaching  of  Anthony  Houtz 
at  their  funeral.  He  began  to  seek  a  deeper  Christian 
experience  and  finally  was  led  by  his  neighbor, 
Adam  Riegel,  into  a  true  conversion  and  happy 
assurance  of  salvation.  Under  the  neighborly 
guidance  of  Isaac  Davis,  Albright  became  interested 
in  a  nearby  Methodist  prayermeeting  class.  Receiv- 
ing much  spiritual  help  and  liking  their  discipline 
and  doctrines  he  soon  joined  the  Methodist  Church 
and  became  active  as  an  exhorter. 

Early  in  1796  Albright  felt  the  call  to  go  and 
preach  to  his  fellow  Germans,  but  he  sought  to 
evade  and  to  delay.  After  much  spiritual  and  physi- 
cal chastening  he  decided  to  go,  and  in  October 
started  out  independently  to  preach  to  the  neglected 
Germans  of  Pennsylvania  a  vital  godliness  and  an 
evangelical  gospel. 

From  1796  to  1800  Jacob  Albright  preached  in 
22  counties  in  Pennsylvania  besides  going  into 
Maryland  and  Virginia.  In  private  houses,  schools, 
churches,  marketplaces,  or  out  in  the  open  fields, 
wherever  he  could  get  a  hearing,  he  proclaimed  his 
message.  He  endured  all  kinds  of  personal  hardships 
and  persecution;  he  was  sometimes  mobbed;  but  he 
counted  it  all  a  part  of  his  task  in  winning  souls. 

In  1800  Albright  organized  three  prayer  classes 
among  his  converts.  This  was  the  beginning  of 
organization  which  eventuated  as  the  Evangelical 
Association. 

By  November  1803,  Albright  had  formed  six 
prayer  classes  and  had  John  Walter  and  Abraham 


Christian  Perfection  in  the  Evangelical  Association  3 

Liesser  as  his  assistants  in  the  traveling  ministry, 
besides  several  local  preachers.  At  a  general  meeting 
of  his  followers  that  month  Albright  was  officially 
recognized  as  a  "genuine  Evangelical  preacher," 
ordained,  and  given  a  certificate,  signed  by  the 
council  of  fourteen  of  his  preachers  and  leading  lay 
elders,  which  read:  "We,  the  undersigned,  as  Evan- 
gelical and  Christian  friends,  declare  Jacob  Albright 
to  be  a  genuine  Evangelical  preacher  in  every  sense 
of  the  word  and  deed,  and  a  member  of  the  universal 
Christian  Church  and  the  communion  of  saints.  To 
this  we  testify  as  brethren  and  elders  of  this  society. 
Given  in  the  State  of  Pennsylvania,  on  the  5th  day 
of  November,  1803." 

From  this  time  on,  the  church  grew  rapidly. 
In  1805,  George  Miller  was  added  to  the  number  of 
itinerant  preachers.  In  1807  the  first  "conference" 
met,  consisting  of  5  itinerant  and  3  local  preachers, 
and  20  class-leaders  and  exhorters.  It  called  itself 
"The  Newly-Formed  Methodist  Conference," 
adopted  "the  episcopal  form  of  church  government" 
and  elected  Albright  bishop.  The  conference  asked 
Albright  to  compile  a  discipline.  It  drew  up  a  regular 
form  of  preacher's  license.  John  Dreisbach  and 
Jacob  Fry  were  licensed  on  probation.  The  total 
church  membership  was  220. 

Soon  after  this  Albright's  strength  began  to  fail. 
At  Easter  time  1808,  he  held  his  last  "big  meeting," 
stationed  the  preachers  for  the  last  time,  then 
started  to  return  to  his  home.  But  death  overtook 
him,  still  on  the  way,  at  the  home  of  George  Becker, 
at  Muehlbach,  May  18,  1808. 


4  Christian  Perfection  in  the  Evangelical  Association 

Thus,  in  his  fiftieth  year,  burned  out  before  his 
time  by  the  zeal  with  which  he  fulfilled  his  high  com- 
mission, Jacob  Albright  ceased  from  his  labors.  But 
those  whom  he  had  raised  up  to  a  new  and  higher 
religious  life  carried  on  his  well  begun  work. 

As  a  closing  tribute  let  us  quote  the  words 
lovingly  spoken  of  him  by  his  co-laborers,  Miller  and 
Dreisbach.    Miller  (A.  M.  31-35)  says: 

"This  godly  man  had  preached  the  gospel 
for  almost  twelve  years,  and  the  fruit  of  his 
labor  was  more  than  three  hundred  souls  con- 
verted to  God,  who,  in  discipline  and  order, 
endeavored  to  do  as  God  teaches  us  in  his  word, 
to  shun  all  sin  and  evil,  and  to  edify  one  another 
in  public  exercises  and  in  unity  of  faith  .  .  . 
according  to  the  directions  which  this  true  teacher 
had  given  to  his  brethren.  .  .  .  His  public 
prayers  and  sermons  were  powerful,  penetrating 
and  convincing  .  .  .  not  with  enticing  words  of 
human  wisdom,  but  he  spoke  as  one  moved  by 
the  Holy  Ghost.  Love  for  his  fellowmen  visibly 
pervaded  him.  He  prayed  for  his  enemies  and 
persecutors  and  lost  no  opportunity  to  promote 
their  welfare  and  to  lead  them  into  the  way  of 
truth He  always  performed  his  ministe- 
rial duties  with  earnestness  and  punctuality,  with 
joy  and  delight.  ...  He  took  the  greatest  pains 
to  form  and  to  preserve  a  spiritual  bond  of  union 
among  his  converted  brethren.  He  watched 
with  fatherly  solicitude  over  their  conduct,  in 
which  he  himself  set  them  the  best  of  examples, 


Christian  Perfection  in  the  Evangelical  Association  5 

and  his  highest  effort  was  to  awaken  true  holiness 
of  heart  and  to  preserve  it  among  them." 
Dreisbach  (Y.  H.  I,  94)  says: 

"Jacob  Albright  was  a  man  of  whom  the  Evan- 
gelical Association  has  no  reason  to  be  ashamed 
in  any  respect,  and  of  whom  the  Divine  Master 
by  His  Spirit  and  providence  has  clearly  said 
'He  is  a  chosen  vessel  unto  Me.'  " 
For    biographical    material    concerning    Jacob 
Albright,  see:  (0.  H.  1-43)  (Y.  H.  I  index  p.  457) 
(E.  A.   1-123  and  513-519)   (A.  C.)   (E.  L.  11-17) 
L.  T.  A.)  (F.  E.  H.  11)  (S.  H.  5-25)  (E.  C.  C.  44-56, 
79-81,  96-110)  and  (E.  M.  Feb.  12,  1868,  p.  49). 

2.  His  Personal  Religious  Experience. 

As  we  inquire  into  Albright's  personal  religious 
experience,  we  shall  note  how  the  Wesleyan  doctrine 
of  entire  sanctification  and  Christian  perfection 
naturally  became  a  part  of  his  faith  and  practice. 

The  first  thirty  years  of  his  life  Albright  was  one 
of  that  great  body  of  spiritually  desolate  Pennsyl- 
vania Germans  which  was  produced,  in  the  latter 
part  of  the  18th  Century,  by  the  lack  of  school  and 
church  privileges,  scarcity  and  frequent  low  moral 
quality  of  preachers,  the  destructive  forces  of  the 
Revolutionary  War  followed  up  by  a  wave  of  English 
deism  and  French  infidelity,  combined  with  the 
prevalent  excessive  liquor  drinking  and  all  its  train 
of  physical,  moral  and  economic  evils.  The  religious 
state  of  these  people  was  truly  dark  and  deplorable. 

Lutheran  and  Reformed  historians  have  them- 
selves described  the  low  state  of  spiritual  ideals  and 


6  Christian  Perfection  in  the  Evangelical  Association 

religious  living  characteristic  of  those  times.  Orwig 
(O.  H.  14,  15)  and  Yeakel  (Y.  H.  I,  24-34)  quote  the 
statements  of  the  Lutheran  men  B.  Kurtz  and  J.  G. 
Schmucker,  and  the  Reformed  men  J.  L.  Reber  and 
John  W.  Nevin,  and  also  the  Evangelical  Association 
bishop  John  Seybert  who  grew  up  near  Albright's 
home  not  far  from  Manheim,  Pa. 

But  there  was  a  growing  light  in  the  spiritual 
darkness.  In  1752  Otterbein  started  to  preach 
repentance,  conversion  and  true  holiness  among  the 
Reformed  people  in  Pennsylvania.  In  1758,  Martin 
Boehm  started  it  among  the  Mennonites.  In  1766 
these  two  united  their  efforts  with  Newcomer  and 
started  the  work  of  the  United  Brethren.  These 
three  preachers  were  in  friendly  touch  with  Francis 
Asbury  of  the  Methodist  Episcopal  Church.  Henry 
Boehm,  son  of  Martin  Boehm,  became  Asbury's 
traveling  companion  for  years  and  superintended  the 
first  translation  of  the  M.  E.  discipline  into  German 
in  1808. 

In  1790  occurred  the  epidemic  which  took  away 
Albright's  children  and  brought  him  under  the 
preaching  of  the  Reformed  minister  Anthony  Houtz. 
In  1791  a  revival  broke  out  among  the  Mennonite 
neighbors  of  Albright;  several  were  converted  and 
became  United  Brethren  ministers.  Riegel  and 
Davis  came  to  the  help  of  Jacob  Albright.  He  was 
happily  converted  and  soon  chose  to  join  the  Metho- 
dists because  he  preferred  their  order  and  organiza- 
tion to  the  loose  forms  of  the  United  Brethren.  For 
fuller  accounts  of  these  events  see:  (L.  T.  A.  24-7), 


Christian  Perfection  in  the  Evangelical  Association  7 

(A.  C.  19-39),"  (O.  H.  10-16),  (Y.  H.,  I,  39-43), 
(S.  H.  7-9),  (E.  A.  14-9)  and  (A.  M.  6  seq.). 

But  now  let  us  turn  to  Albright's  personal  experi- 
ence. Let  us  start  with  his  own  account  of  the  peace 
and  joy  which  followed  his  long  penitential  struggle, 
(A.  M.  12  seq.).  I  translate  the  original  German 
into  English:  "I  finally  succeeded  in  tearing  myself 
entirely  free  from  the  way  of  the  flesh  and  in  looking 
only  for  those  things  that  are  above.  Into  the  place 
of  ail  carnality  came  holy  love  for  God,  for  his  word, 
and  for  all  true  children  of  God;  bit  by  bit  vanished 
all  alarm  and  anxiety  of  my  heart.  My  breast 
breathed  comfort  and  blessed  peace  in  God.  He  bore 
witness  to  my  spirit  that  I  had  become  a  child  of 
God.  One  glad  emotion  followed  the  other  and  such 
a  blessed  happiness  streamed  through  my  utmost 
being  as  no  human  pen  can  describe  or  mortal  tongue 
express,  compared  with  which  all  fulness  of  the 
earthly  joys,  which  I  had  previously  experienced, 
even  the  highest  degree  of  them,  was  only  wretched- 
ness and  miserable  delusion.  Now  my  praying  was 
no  longer  a  mere  beseeching;  praise  and  heartfelt 
thanks,  accompanied  with  tears  of  rejoicing,  were 
brought  as  an  offering  to  the  Giver  of  all  good. 

Now  the  exercise  of  good  was  no  longer  a  burden- 
some task  for  me.  Sin  and  all  evil  I  hated  from 
inclination.  It  was  a  joy  for  me  to  serve  God.  I 
felt  in  a  blessed  state  when  I  could  converse  with  my 
God  in  prayer. 

After  I  had  obtained  the  grace  of  justification, 
I  soon  learned  to  see  that  the  easiest  and  safest  way 


8  Christian  Perfection  in  the  Evangelical  Association 

to  make  progress  in  the  working  out  of  my  soul's 
salvation  and  to  always  be  ready  to  fight  a  good  fight, 
is  in  association  with  other  devout  Christians  " 

So  Albright  joined  the  Methodists.  He  had  to 
study  the  English  in  order  to  fully  understand  their 
exercises  and  to  become  acquainted  with  the  articles 
of  their  faith  and  their  church  discipline,  "for  which," 
Albright  says,  "I  had  a  great  liking."  Also,  "I 
guided  myself  strictly  according  to  the  instructions  of 
the  same  and  ordered  my  service  of  God  in  accord- 
ance with  it  " 

He  took  to  fasting  and  prayer  as  helps  for  over- 
coming temptations  In  course  of  time  he  was 
elected  exhorter  and  he  and  Davis  did  some  local 
evangelistic  preaching.  Thus  he  became  impressed 
with  the  low  state  of  religious  life  among  the 
German  people,  and  deeply  concerned,  longing  that 
they  might  be  saved.  Then  he  began  to  pray  that 
God  would  send  them  true,  evangelical,  German 
preachers. 

As  he  continued  daily  in  this  intercession,  the 
call  of  God,  to  go  himself  and  preach  to  them,  came 
to  him,  gradually  but  ever  more  clearly.  He  began 
to  make  excuse,  pleading  that  others  were  better 
qualified  than  himself.  But  always  he  felt  there 
would  be  great  joy  and  spiritual  rewards  for  him, 
if  he  went;  while  there  would  be  only  spiritual 
damage  and  ruin  for  himself,  if  he  refused  to  go. 
There  followed  a  long  struggle  after  which  he  finally 
yielded  to  the  divine  call  and  decided  to  go.  Yet  he 
kept  putting  off  the  time  when  he  would  actually 
begin. 


Christian  Perfection  in  the  Evangelical  Association  9 

Then  came  spiritual  uneasiness  and  severe  sick- 
ness accompanied  with  acute  physical  pain.  Pros- 
trated in  body  and  mind  he  still  maintained,  by 
prayer,  a  certain  degree  of  spiritual  life.  He  came 
to  regard  his  misery  as  the  chastening  hand  of  God. 
At  last,  in  physical  and  spiritual  extremity,  he  sought 
divine  forgiveness  and  promised,  as  soon  as  restored 
to  health,  to  go  and  preach  the  gospel  wherever  God 
might  send  him.  Hereupon  a  great  burden  rolled 
from  his  soul  and  he  began  to  recover. 

When  well,  he  immediately  prepared  to  go. 
He  fasted  and  prayed  to  bring  his  bodily  life  into 
subjection  to  his  will  and  spirit.  He  diligently 
studied  his  bible  and  came  once  more  to  enjoy  the 
good  and  high  things  of  the  Christian  life.  Or  as 
Albright  describes  his  spiritual  state,  (A.  M.  65 
seq.): 

"God  so  mightily  blessed  my  efforts  that  my 
heart  was  upraised  to  Him  nearly  all  the  time, 
and  I  obtained  power  to  keep  myself  temperate 
in  ail  things,  to  love  God  above  all  and  my  fellow- 
men  as  myself.  ...  In  the  possession  of  such 
grace,  equipped  with  the  power  of  His  righteous- 
ness and  holiness,  sealed  by  His  Spirit  in  love, 
faith  and  hope,  I  set  out  upon  my  travels  in  the 
year  1796,  in  the  month  of  October,  to  obey  the 
call  of  God." 

This  experience  of  Albright's  has  always  been 
referred  to  as  "Albright's  experience  of  entire  sancti- 
fication."  Certain  it  is  that,  in  describing  it,  Albright 
uses  four  phrases  that  ordinarily  denote  Christian 


10  Christian  Perfection  in  the  Evangelical  Association 

Jf  perfection  and  entire  sanctification,  viz.  "power  to 
keep  myself  temperate  in  all  things,"  "to  love  God 
above  all  and  my  fellowmen  as  myself,"  "equipped 
with  the  power  of  His  righteousness  and  holiness," 
and  "sealed  by  His  Spirit  in  love,  faith  and  hope." 
But  even  if  this  were  not  the  time  when  Albright 
experienced  entire  sanctification,  he  did,  in  his  own 
opinion,  sometime  attain  to  that  experience  and 
state. 

Let  us  quote  here  the  testimony  of  Yeakel  and 
Dreisbach  as  proof  of  this  point,  (Y.  H.  II,  57,  58). 
Yeakel  says: 

"He  sought  this  state  of  grace  with  all  his 
heart,  and  also  realized  it  in  his  personal  experi- 
ence. Of  the  details  of  his  experience  of  entire 
sanctification,  he  left  nothing  upon  record,  but 
that  he  had  a  definite  experience  of  this  grace 
he  did  not  conceal;  he  exhorted  his  spiritual 
children,  both  in  private  and  in  public,  to  seek 
this  great  blessing.  The  unanimous  testimony 
of  the  fathers  and  mothers  in  Israel,  who  person- 
ally knew  and  heard  him,  places  this  beyond 
doubt." 
Dreisbach  says: 

"Albright  did  not  merely  make  a  profession, 
but  he  lived  in  the  fulness  of  entire  sanctification. 
He  had  complete  victory  over  his  passions. 
Everything  about  him  seemed  to  be  under  the 
control  of  the  Spirit,  and  he  lived  in  perfect  love 
to  God  and  man." 


Christian  Perfection  in  the  Evangelical  Association  11 

3.  His  Preaching  of  the  Wesley  an  Doctrine  of  Christian 
Perfection. 
We  have  just  traced  Albright's  personal  religious 
history  to  the  time  when,  having  made  the  experience 
of  entire  sanctification,  he  started  out  to  preach. 
Did  he  preach  this  experience  or  state  of  grace  to 
others  as  something  for  which  they  also  should 
strive?    Let  us  see. 

In  addition  to  the  testimony  of  Yeakel,  which 
we  have  just  cited  to  this  effect,  let  us  quote  from  the 
1806  entries  in  the  diary  of  George  Miller,  Albright's 
co-laborer,  (A.  M.  104-6): 

"He  [Albright]  also  asked  whether  I  had 
obtained  the  grace  of  perfect  holiness.  I  an- 
swered that  I  could  not  say  so.  'Then  you 
cannot  teach  holiness  with  power,"  he  replied,  and 
admonished  me  to  seek  this  grace  without  delay, 
otherwise  I  would  not  be  able  to  hold  out  in 
severe  trials  and  to  accept  willingly  and  with 
thankfulness  all  adversity  and  crosses  as  from  the 
hand  of  the  Lord. 

This  went  deeply  to  my  heart  and  with  tears 

I  besought  God  for  the  sanctification  of  my  soul. 

...    I  longed  to  be  entirely  freed  from  all  base 

desires.    I  once  spent  nearly  a  whole  day  striving 

in  prayer  for  it.     In  this  way  the  Lord  brought 

me  always  nearer  to  entire  sanctification." 

And  in  another  place,  (A.  M.  118-9)  Miller  tells 

of  how  Albright  admonished  him  to  seek  holiness 

as  a  cure  for  worry  and  anxiety  in  times  of  trial. 

Miller  recounts  how  he  wept  nearly  the  whole  day, 


12  Christian  Perfection  in  the  Evangelical  Association 

as  he  and  Albright  rode  along  on  horseback  for 
thirty  miles,  and  how  that  evening  he  struggled, 
for  an  hour  in  prayer,  until  at  last  "there  was  poured 
out  over  me  a  mighty  stream  of  love,  so  that  I  could 
most  inwardly  love  and  praise  God  for  all  crosses 
and  sufferings;  yea,  I  could  love  my  bitterest  enemies 
and  persecutors  and  thank  God  that  He  had  dis- 
ciplined me  in  so  many  ways,  in  order  that  I  might 
not  be  damned  along  with  a  godless  world.  .  .  . 
From  this  time  on  I  could  speak  and  preach  with 
much  more  clearness  concerning  holiness.  But  I 
didn't  venture  to  make  a  public  confession  of  it 
until,  at  several  big  meetings  and  at  a  Conference, 
I  had  to  make  a  rehearsal  of  it,  where  the  Lord 
powerfully  upheld  me  with  his  assistance." 

Yeakel  records  (A.  C.  110-1)  an  incident  which 
occurred  during  the  last  winter  of  Albright's  life  and 
is  no  doubt  typical  of  the  way  in  which  Albright 
preached  this  doctrine  of  Christian  perfection  wher- 
ever he  went. 

Albright  was  in  the  home  of  Peter  Raidabaugh,  a 
Lutheran  deacon.  He  had  gained  permission  to 
hold  a  preaching  service.  Albright's  text  was, — 
'If  we  confess  our  sins,  He  is  faithful  and  just  to 
forgive  us  our  sins  and  to  cleanse  us  from  all  un- 
righteousness.' 

"His  theme  was  'salvation  from  sin,'  which 
in  that  section  was  a  new,  yea,  an  unknown 
doctrine.  Toward  the  close  of  the  sermon  some 
of  his  hearers  became  restive  under  the  earnest, 
searching  truths,  and  one  arose  and  said:  'This 


Christian  Perfection  in  the  Evangelical  Association  13 

is  preaching  too  sharply!'  Another,  'Albright 
do  you  mean  me?  You  have  preached  at  me!' 
Albright  replied  'Yes,  my  friend,  if  it  fits  you, 
then  I  mean  you,'  Raidabaugh  restored  order. 
After  the  meeting  there  was  a  great  stir  among 
the  people.  The  majority  seemed  to  think  he 
was  too  severe. 

"After  all  had  departed,  a  brother  of  Raida- 
baugh said  to  Albright,  'You  have  preached  a 
strange  doctrine,  that  we  can  and  must  be  made 
free  from  sin — our  ministers  do  not  teach  us 
that.'  Albright  replied  'My  dear  sir,  the  word  of 
God  must  decide  these  questions.  Here  is  the 
bible,  please  read  it  for  yourself;  if  what  I  have 
taught  cannot  be  established  by  the  bible,  I 
will  recede.' 

"Raidabaugh  then  read  the  entire  chapter 
from  which  the  text  had  been  taken  and  also 
referred  to  the  [Lutheran]  catechism.  He  was 
very  soon  convinced  that  Albright's  teaching 
was  scriptural,  but  remarked  that  he  could  not 
comprehend  the  matter.  Albright  then  exhorted 
them  in  an  affectionate  manner  and  advised 
them  to  search  the  scriptures  earnestly  to  dis- 
cover the  truth." 

These  testimonies  all  unite  upon  the  point  that 
Albright  taught,  privately  to  his  brethren  in  the 
ministry,  as  well  as  publicly  in  his  sermons,  that 
men  should  seek  for  the  experience  of  entire  sancti- 
on at  ion  from  all  sin  and  for  Christian  perfection,  a 
state  of  perfect  love  to  God  and  man. 


14  Christian  Perfection  in  the  Evangelical  Association 

4.  His  Co-Laborers  also  Preaching  It  Before  1809 

Since  Albright  preached  the  doctrine  of  entire 
sanctification  and  Christian  perfection,  we  are  not 
surprised  to  find  his  helpers  in  the  ministry  preaching 
the  doctrine,  in  this  early  period,  previous  to  1809. 

We  have  already  cited  some  instances  of  how 
George  Miller,  after  experiencing  this  grace  in  1806, 
preached  it  more  clearly  and  made  personal  profes- 
sion of  it.  Let  us  bring  another  instance  from 
Miller's  diary  of  1807.    (A.  M.  123  seq.): 

Miller  had  trouble  with  a  group  of  people.  They 
would  all  pray  aloud  and  give  vent  to  pious  ejacula- 
tions to  such  an  extent  that  they  drowned  out  his 
voice  and  words  in  praying  and  even  in  preaching. 
Finally,  he  chose  a  proper  text  and  preached  them  a 
pointed  sermon  upon  their  unseemly  behaviour.  He 
won  a  great  victory.  His  comment  upon  it  is: 
"This  congregation  became  from  then  on  very 
attentive.  And  soon  thereafter  some  obtained  the 
complete  sanctification  of  their  souls,  to  be  able  to 
make  a  better  resistance  against  all  forms  of  sin." 

Now,  concerning  John  Walter,  Albright's  earliest 
co-laborer, — In  1803,  we  find  him  preaching  an 
eloquent  and  powerful  sermon,  in  John  Thomas' 
meadow,  to  a  large  gathering  of  attentive  hearers, 
on  the  text,  'Who  is  she  that  looketh  forth  as  the 
morning,  fair  as  the  moon,  clear  as  the  sun,  and 
terrible  as  an  army  with  banners?'  (A.  C.  146-7). 
He  allegorized  it  to  refer  to  the  Christian  life:  "I. 
'Morning'  presupposes  darkness.  Sinners  are  in 
darkness,  or  at  best,  dawn.    II.  'Fair  as  the  moon,' 


Christian  Perfection  in  the  Evangelical  Association  15 

as  it  only  reflects  the  sun,  just  so,  newly  converted 
souls  only  partially  reflect  Christ.  III.  'Clear  as 
the  sun,'  in  the  enjoyment  of  entire  sanctification; 
since,  by  faith,  Christ  dwells  in  their  hearts,  and  His 
light  shines  forth  from  their  entire  being,  in  holiness 
and  true  righteousness.  Such  are  cleansed  from  all 
unrighteousness,  love  God  with  all  their  heart  and 
their  neighbor  as  themselves." 

This  shows  that  John  Walter  was  from  the  first  a 
true  disciple  of  Albright. 

John  Dreisbach,  the  third  co-laborer  of  Albright 
was  still  in  his  eighteenth  year  and  had  been  but 
six  months  in  the  ministry  when  Albright  died. 
Hence  we  could  scarcely  expect  a  record  of  his 
preaching  upon  Christian  perfection  before  1809; 
but  we  do  find  plenty  of  records  beginning  a  few 
years  later,  that  he  was  of  the  same  opinion  as 
Albright,  Walter,  and  Miller. 

We  have  no  record  either,  concerning  the  six  or 
eight  local  preachers  licensed  by  Albright,  as  to 
what  they  preached  before  1809;  but  of  some  of 
them  we  can  speak  positively  in  the  next  period, 
that,  by  that  time,  they  were  also  preaching  entire 
sanctification. 

In  summarizing  this  period,  we  note:  that 
Jacob  Albright  was  converted,  joined  the  Methodist 
Episcopal  Church,  accepted  their  discipline,  articles 
of  faith  and  doctrine, — that,  being  of  deeply  religious 
nature,  he  strove  for  and  finally  realized  Christian 
perfection  in  his  own  experience, — that  he  taught 


16  Christian  Perfection  in  the  Evangelical  Association 

his  co-laborers  privately  and  his  followers  publicly 
the  desirability  and  the  practical  necessity  of  attain- 
ing to  Christian  perfection, — and  lastly,  that  Al- 
bright's co-laborers  were  convinced  of  the  truth  of 
this  doctrine  and  were  preaching  it  earnestly  before 
the  year  1809. 

Let  us  remember,  too,  that  Albright's  followers 
were  as  fully  aware  of  the  Methodist  form  of  their 
church  organization  as  they  were  of  the  Wesleyan 
cast  of  their  doctrines.  This  will  help  to  connect 
this  period  with  the  one  that  follows  and  will  help 
to  explain  why  "the  Albright  people"  then  turned  to 
the  Methodists  for  a  discipline  and  articles  of  faith 
and  doctrine. 


CHAPTER  II 
THE  PERIOD  OF  UNITY,  1809-1856 

Official  Adoption  and  Early  History  of  the 

Doctrine  of  Christian  Perfection  in  the 

Evangelical  Association 

1.  Official  Adoption  by  Albright's  Followers  in  1809 

The  doctrine  of  Christian  perfection  was  adopted 
as  an  integral  part  of  the  first  discipline  of  Albright's 
followers  in  1809.  The  conference  of  1807  had  asked 
Albright  to  compile  a  discipline  but  this  was  pre- 
vented by  Albright's  death  in  1808. 

George  Miller  who  succeeded  to  the  leadership 
wrote  (A.  M.  129  seq.): 

"Upon  the  advice  of  my  brethren,  I  under- 
took this  important  work.    In  the  year  1808,  in 
December,  I  started  the  composition  of  it." 
Under  the  double  strain  of  preaching  and  worry 
over  the  writing  of  the  discipline,  Miller's  health 
broke  and  he  went  home  to  recuperate.    This  gave 
him  time  for  the  work  and  he  says  (A.  M.  136  seq.): 
"In  my  weakness,  I  kept  at  this  work  and, 
out  of  God's  word  and  partly  according  to  the 
episcopal  form,  I  compiled  articles  of  faith  and 
an  order  of  organization  and  church  discipline." 
In  April   1809,  the  conference  met  in   Miller's 
home,  with  him  as  chairman  and  Dreisbach  secre- 
tary.     The    others    present    were, — John    Walter, 
Henry  Niebel,    John    Erb,    and    Matthew    Betz. 

17 


18  Christian  Perfection  in  the  Evangelical  Association 

Miller  records:  "I  laid  this  compilation  before  the 
conference  for  examination.  It  was  adopted  and 
given  over  to  me  to  be  printed." 

Stapleton  (L.  T.  A.  94-9)  gives  a  photograph  and 
description  of  this  original  discipline,  a  copy  of 
which  is  with  the  Historical  Society  of  the  United 
Evangelical  Church,  Harrisburg,  Pa.  When  com- 
pared with  a  copy  of  Henry  Boehm's  1808  German 
translation  of  the  Methodist  Episcopal  English 
discipline  of  1804,  to  be  found  at  Garrett  Biblical 
Institute,  Evanston,  111.,  the  two  books  are  found  so 
similar  in  wording  and  arrangement  that  one  is  con- 
vinced that  Miller  took  much  of  Boehm  verbatim 
and  that  Miller's  printer  patterned  after  Boehm's. 
For  further  proof  of  this  point  see  (Y.  H.  I,  101) 
(Y.  C.  D.  65)  (V.  H.  19)  and  Boehm's  "Reminis- 
cences" pp.  173-9. 

To  sketch  an  historical  sequence  of  disciplines: 

(1)  There  was  the  M.  E.  discipline  of  1804  in  English; 

(2)  Boehm  put  it  into  German  in  1808;  and  (3) 
Miller  patterned  after  Boehm  very  closely  for  his 
discipline  in  1809. 

As  a  part  of  this  discipline  came  the  article  on 
Christian  perfection.  In  Appendices  I,  II,  and  III, 
the  varied  forms  of  this  article,  in  these  three  dis- 
ciplines, can  be  seen  and  compared.  Boehm's  form 
is  a  selective  combination  of  a  lengthy  tract  and  the 
short  article  found  in  the  1804  discipline.  Miller's 
is  practically  a  copy  of  Boehm's.  There  is  no  differ- 
ence in  the  doctrinal  content  of  these  articles. 


Christian  Perfection  in  the  Evangelical  Association  19 

This  article  on  entire  sanctification  and  Christian 
perfection,  adopted  in  the  discipline  of  1809,  has 
remained  the  official  statement  of  the  Evangelical 
Association  upon  this  doctrine — is  still  such  in 
1920.  The  general  conferences  of  1816  and  1830 
improved  the  wording  of  the  original  article,  but 
only  to  make  clearer  its  meaning.  The  first  English 
discipline  of  1832  is  only  a  careful  translation  of  the 
German  of  1831.  For  the  article  in  its  1832  English 
form  see  Appendix  IV.  The  article,  as  official  for 
1920,  will  be  found  almost  identical.  This  English 
form  would  be  used  in  case  of  a  doctrinal  dispute  or 
trial  today. 

Several  other  parts  of  the  1809  discipline  imply 
and  set  forth  the  Wesleyan  view  of  Christian  per- 
fection: (1)  the  introduction,  pp.  5-6;  (2)  condition 
of  membership,  p.  19;  (3)  10th  general  rule  for  mem- 
bers, p.  29;  (4)  10th  general  direction  for  preachers, 
pp.  67-8;  (5)  4th  direction  on  preaching,  p.  72. 

The  discipline  of  1817  adds  several  more:  (1)  3rd 
question  for  candidates  for  ministry,  p.  38;  (2)  Sec. 
Ill,  general  rule  1,  p.  18;  (3)  ritual  for  ordination, 
p.  79;  (4)  baptismal  rituals,  pp.  94-102;  (5)  for 
communicants,  pp.  103-4. 

The  importance  of  these  many  references  to 
Christian  perfection  and  entire  sanctification  in  the 
discipline  will  be  apparent  when  we  know  that 
before  1836  the  church  had  no  papers  and  but  few 
books.  Thus  the  people  were  indoctrinated  by  the 
regular  hearing  of  the  discipline  upon  all  churchly 
occasions.    It  was  the  standard  of  all  biblical  inter- 


20  Christian  Perfection  in  the  Evangelical  Association 

pretation  and  preaching.  The  discipline  of  1817, 
p.  37,  made  it  a  duty  for  even  the  exhorters  "to  read 
to  the  prayermeeting  class  from  the  Holy  Scriptures 
or  our  church  discipline,"  as  a  basis  for  their  exhorta- 
tions. 

To  sum  up:  The  Albrights  in  1809  drew  almost 
entirely  upon  Methodist  sources  for  their  first  book 
of  faith  and  discipline.  An  integral  part  of  the  faith 
which  they  accepted  and  officially  adopted  was  the 
Wesleyan  doctrine  of  entire  sanctification  and  Chris- 
tian perfection.  That  they  sincerely  advocated  and 
maintained  this  doctrine  we  shall  see  by  what  follows. 

2.  Early  History,  1809-1856 

We  now  attempt  a  chronological  account  of  the 
early  history  of  the  doctrine  of  Christian  perfection 
in  the  Evangelical  Association.  Brief  biographical 
sketches,  of  the  leaders  of  the  church,  will  be  inserted, 
with  references  to  additional  records  of  their  lives. 

We  divide  the  history  of  this  period  into  four 
sections: 

A.  Earliest  Years  of  Unity,  1809-31. 

From  1809-1831  there  was  unity  in  all  the  public 
expression  and  teaching  of  the  preachers  of  the 
Evangelical  Association  concerning  Christian  per- 
fection. 

The  conference  of  1809  asked  Miller  'to  write 
something  for  the  edification  of  the  church.'  This 
he  proceeded  to  do,  and  by  the  session  in  1810  had 
written  a  'Life  of  Jacob  Albright.'  This  was  pub- 
lished in  1834,  together  with  Miller's  autobiography 


Christian  Perfection  in  the  Evangelical  Association  21 

written  in  1815,  under  the  title  "Albrecht  und 
Miller,"  which  is  the  source  for  much  of  the  history 
of  these  early  years. 

In  this  book  (A.  M.  138-40)  Miller  tells  about 
this  conference  of  1810:  "I  had  to  give  testimony 
concerning  the  entire  sanctification  which  I  believed 
I  had  experienced,  and  concerning  our  church  dis- 
cipline which  I  professed  to  live  out.  It  proved  to 
the  comfort  and  bettering  of  my  soul  and  to  the 
great  satisfaction  of  the  brethren,"  etc. 

In  the  summer  of  1810  campmeetings  were  held 
for  the  first  time  by  the  Albrights.  Of  these  Orwig 
(O.  H.  56-7)  writes:  "It  was  especially  the  doctrine 
of  purity  of  heart  and  life,  as  preached  by  our  minis- 
ters, that  the  pastors  of  the  old  German  churches 
hated."  etc. 

In  1811  Miller  wrote  his  "Practical  Christianity." 
It  was  published  in  1814.  This  was  the  most  popular 
and  influential  doctrinal  work  produced  in  the  church 
up  to  1869.  Chapter  IV,  "Growth  in  Grace  and 
Perseverance  in  the  Divine  Life,"  is  a  worthy  and 
classic  statement  of  Christian  perfection  as  viewed 
by  Miller  and  advocated  in  the  church  during  this 
period. 

Miller  presided  at  the  conference  sessions  until 
1814,  when  on  account  of  failing  strength  he  gave 
way  to  Dreisbach.  Miller  still  wrote  and  preached 
as  he  was  able.  At  the  time  of  his  death,  April  5, 
1816,  he  was  revising  the  discipline. 

A  fine  summary  of  Miller's  life  and  place  in  the 
church  was  early  appended  to  his  autobiography, 
from  which  I  quote  (A.  M.  161)  or  (A.  C.  272-5): 


22  Christian  Perfection  in  the  Evangelical  Association 

"He  was  especially  diligent  to  elucidate  to 
believers,  and  to  inculcate,  growth  in  grace  and — 
likewise  to  encourage  them  to  follow  after  entire 
sanctification. — But  his  chief  aim  was  properly  to 
instruct  his  ministerial  brethren,  since  he  well 
knew  that  the  building  up  of  the  church  was  de- 
pendent upon  wholesome  and  pure  doctrines.  In 
this  matter  he  was  profoundly  experienced  and 
possessed  a  special  gift  to  speak  and  preach  about 
it." 

References  on  George  Miller:  (A.  C.  173  283) 
(Y.  H.  I  index  p.  464)  (E.  A.  522-5)  (E.  C.  C.  44- 
110)  (F.  E.  H.  3-127)  (L.  T.  A.  125-7). 

John  Walter,  Albright's  earliest  co-laborer, 
outlived  Miller  a  couple  of  years,  until  Dec.  3,  1818. 
He  was  a  student  of  the  scriptures,  a  poet,  and  the 
most  eloquent  of  the  Albright  preachers  of  his  time. 
He  never  became  the  official  leader  of  the  church, 
but  he  was  as  devoted  in  his  ministry,  1802-1&18, 
as  any.  After  1813  he  was  able  to  preach  only 
occasionally. 

John  Breidenstein,  a  co-worker,  says  of  Walter 
(A.  C.  156):  ''He  insisted  that  believers  should 
follow  after  holiness. — In  his  opinion,  holiness  con- 
sisted in  being  delivered  from  all  evil  affections  and 
desires,  and  in  being  conformed  to  the  will  of  God." 
References  on  John  Walter:  (A  C  131-71) 
(Y.  H.  I  index  p.  468)  (E.  A.  519-22)  (E.  C.  C. 
44-110)   (F.  E.  H.  130-4)  (L.  T.  A.  123-5). 

By  1814,  thirteen  ministers  were  active  in  the 
work,  in  spite  of  the  losses  of  the  year  1813,  viz.  the 


Christian  Perfection  in  the  Evangelical  Association  23 

location  of  Miller,  Walter,  and  Erb  because  of  poor 
health,  and  the  death  of  Matthew  Betz,  concerning 
whom  see:  (Y.  H.  I  index  p.  457)  (E.  A.  537) 
(L.  T.  A.  132-3). 

The  conference  of  1814  elected  John  Dreisbach 
presiding  elder,  to  spend  all  his  time  in  superintend- 
ing the  work  of  the  church. 

Yeakel  (Y.  H.  I  123-5)  quotes  the  diary  of  Dreis- 
bach concerning  the  campmeetings  of  the  summer  of 
1814.  Of  one  closing  June  6:  'Those  converted 
numbered  14.  I  believe  some  of  the  friends  received 
sanctification."  Of  August  31:  "I  had  great  grace 
to  preach. — It  had  a  powerful  effect  unto  the  sancti- 
fication of  many.  — I  have  never  heard  more  sound 
testimonies  of  sanctification  than  at  this  meeting." 
Of  another:  "While  preaching  regeneration  and 
sanctification  through  faith,  converting  and  sancti- 
fying power  came  upon  us. — The  results  were  14 
converted  and  28  professed  sanctification,"  etc. 

These  continued  references  to  sanctification  are 
only  typical  of  the  way  Dreisbach  writes  in  four  of 
his  diaries: 

/.  Apr.  28— July  7,  1813,— now  in  Evangeli- 
cal Theological  Seminary,  Naperville,  111.  See 
pp.  7-9,  11-13,  17-21,23,24. 

2.  Sept.  20,  1813— Apr.  15,  1814— pp.  17, 
19,37,41,51,  75,81. 

3.  May  31,  1815— Feb.  22,  1816— pp.  1,  2, 
6,  12,  24,  48,  52,  68,  69,  73. 

4.  Mar.  1,  1816—  June  16,  1817—  pp.  5,  6, 
20,  21,  37,  49,  50,  71,  92,  97-98,  173.     These 


24  Christian  Perfection  in  the  Evangelical  Association 

last  three  diaries  are  in  the  keeping  of  Orrin 
Dreisbach,  Circleville,  O.,  a  great-grandson  of 
Rev.  John  Dreisbach. 

In  1815  Henry  Niebel,  brother-in-law  and  life- 
long friend  of  John  Dreisbach,  was  elected  as  a 
second  presiding  elder.  These  two  were  the  leaders 
of  the  church  until  1821.  Niebel  locating  in  1819, 
Dreisbach  in  1821.  They  organized  the  publishing 
interests  of  the  church  in  1816.  In  October  1816, 
they  conducted  the  first  general  conference,  which 
adopted  "The  Evangelical  Association  of  North 
America"  as  the  official  name  of  the  church.  This 
conference  adopted  the  revised  and  enlarged  dis- 
cipline that  Miller  had  started,  but  Dreisbach  and 
Niebel  had  completed,  also  the  new  hymn-book, 
"DasGeistlicheSaitenspiel,"  that  they  had  compiled. 

A  copy  of  this  hymnal,  originally  given  by  John 
Dreisbach  to  his  wife,  is  now  the  property  of  Mrs. 
Amelia  C.  Dreisbach,  Circleville,  O.,  widow  of 
Reuben  Dreisbach,  son  of  Isaac,  son  of  Rev.  John 
Dreisbach.  The  hymnal  contained  487  hymns, 
15  of  which  were  under  the  group  titles,  "Of  Sancti- 
fication"  and  "Of  Support  in  the  State  of  Grace  and 
Christian  Perfection. " 

In  1820  John  Erb  was  elected  presiding  elder, 
succeeding  Niebel.  Dreisbach,  Niebel,  and  Stam- 
bach  were  elected  to  examine  all  manuscripts  that 
might  come  up  for  publication. 

In  1821  Dreisbach  and  Niebel  retired  from  the 
active  leadership  of  the  church.  They  attended  all 
the  conference  sessions  however  and  nothing  was 


Christian  Perfection  in  the  Evangelical  Association  25 

done  without  their  approval,  especially  in  regard  to 
doctrinal  matters,  e.g.  in  the  revision  and  editing  of 
the  discipline  1830-32.  (E.  L.  65).  Both  lived  until 
the  1870's,  the  esteemed  patriarchs  of  the  church, 
uniting  it  with  the  days  of  Albright,  Miller  and 
Walter.  To  the  end  of  their  long  and  influential 
lives,  they  held  to  their  original  views  on  entire 
sanctification  and  Christian  perfection. 

References  on  Dreisbach:  (Y.  H.  I  index  p.  460) 
(Y.  H.  II  index  p.  338)  (A.  C.  285-328)  (L.  T.  A. 
127-30)  (E.  A.  525-8)  (S.  H.  61-2)  (V.  H.  63-6) 
(E.  C.  C.  44-110)  (F.  E.  H.  4,  143)  (Diaries  of 
Dreisbach)  (C.  B.  Feb.  15,  1843,  and  Sept.  29, 
1865)  (E.  M.  Feb.  22  and  Mar.  8,  1848;  Feb.  8, 
1851,  a  hymn;  Oct.  1854  to  Mar.  1857,  especially 
1855,  June  13  and  pp.  114,  137;  1856  pp.  12,  28,  92, 
140,  148;  Feb.  12,  1868  p.  49  and  Aug.  31,  1871) 
(Appendix  VI). 

References  on  Niebel:  (Y.  H.  I  index  p.  464) 
(Y.  H.  II 152)  (L.T.A.  133-5)  (E.  A.  549)  (E.  C.  C. 
44-110)  (F.  E.  H.  12)  (E.  M.  June  7,  1877)  (Ap- 
pendix VI). 

From  1820-3  John  Erb  was  a  leader  of  the 
church.  Later  he  preached  in  the  Ohio  Conference, 
1851-7.  In  1858  he  passed  away.  To  the  very  last 
he  insisted  strongly  upon  entire  sanctification. 

References:  (Y.  H.  I  index  p.  461)  (Y.  H.  II 
71-3)  (L.  T.  A.  133)  (E.  A.  539-40)  (V.  H.  64). 

During  1821-5  the  leaders  were  John,  Jacob,  and 
Adam  Kleinfelter  and  James  Barber.  For  materials 
on  their  lives  and  work  see  the  indices  of  Yeakel's 
and  Stapleton's  histories. 


26  Christian  Perfection  in  the  Evangelical  Association 

In  1822  John  Breidenstein  started  the  historic 
revival  at  Orwigsburg,  Pa.  He  preached  the  doctrine 
of  a  life  saved  from  all  sin  and  disputed  with  the 
German  pastors  on  the  subject.   (Y.  H.  I  164-9). 

In  1823-4  John  Seybert  carried  on  this  revival 
with  unusual  success.  Under  his  successors  the 
work  continued  in  power  till  1826.  Out  of  this 
revival  came  9  preachers  for  the  church, — Chas. 
Hammer,  John  P.  Leib,  Chas.  Hesser,  Jos.  M. 
Saylor,  John  Hammer,  and  Samuel  Rickert,  several 
of  whom  became  champions  of  the  doctrine  of  sanc- 
tification. 

In  the  years  1825-30  came  forth  successively 
John  Seybert,  J.  C.  Reisner,  Joseph  Long,  Philip 
Wagner,  and  T.  Buck  as  leading  men  in  the  church. 

During  these  22  years  preceding  1831,  we  have 
found  nothing  but  complete  unity  manifested  by  the 
ministers  and  people  of  the  Evangelical  Association 
in  regard  to  the  doctrine  of  Christian  perfection. 

B.  The  Hamilton  Episode,  1831-33. 

In  the  record  of  the  eastern  conference  of  1831, 
(E.  L.  66)  (Y.  H.  I  202),  appears  this  unexpected 
minute:  "John  Hamilton  was  deposed  from  the 
ministry  because  he  promulgated  anti-scriptural 
doctrines."  This  is  the  first  such  case  on  record. 
Was  Hamilton  the  first  member  of  the  Association 
who  failed  to  agree  with  the  established  doctrines? 
Or  was  he  simply  the  first  to  come  out  publicly  in 
opposition? 

Upon  this  point,  and  frequently  hereafter,  the 
personal  testimony  of  "Father"  William  Yost,  of 


Christian  Perfection  in  the  Evangelical  Association  27 

Cleveland,  0.,  will  be  of  value.  Yost  was  born  in 
1830,  entered  the  ministry  in  1853,  and  died  May  25, 
1920.  (E.  M.  June  2,  1920.)  Since  1864  he  was 
continuously  resident  in  Cleveland,  with  offices 
in  the  church  headquarters.  During  all  these  years, 
he  was  the  efficient  incumbent  of  one  or  more  of  the 
general  church  offices.  He  traveled  often  and  was 
well  acquainted  in  all  parts  of  the  church.  His 
autobiography,  "Reminiscences,"  published  in  1911, 
tells  of  his  early  acquaintance  with  Niebel,  Seybert, 
Schnerr,  Zinser,  Orwig,  Hammer,  T.  Buck,  Fisher, 
and  other  leaders  of  the  church.  Pages  21-2  and  212 
recount  his  own  conversion  and  entire  sanctification 
experiences.  Father  Yost  was,  (May,  1920),  in 
his  90th  year,  the  oldest  preacher  in  the  church, 
universally  known  and  loved.  He  was  affectionately 
called  "the  immortal  Yost." 

Verbatim  written  records  (carefully  checked  over 
with  him)  of  the  results  of  a  3-hour  talk  with  him, 
in  his  office,  on  Sept.  17,  1919,  when  he  was  still 
active  of  body,  alert  of  mind,  and  quick  and  accurate 
in  memory,  will  be  used  here  as  his  personal  testi- 
mony. 

When  asked  whether  there  had  always  been  unity 
in  the  church  concerning  the  doctrine  of  entire  sanc- 
tification, he  replied:  "There  always  were  some  in  the 
church,  and  in  the  ministry,  ever  since  the  early  days, 
who  held  to  other  views  of  entire  sanctification  than 
the  one  set  forth  in  the  discipline,  but  they  ordinarily 
did  not  seek  to  propagate  their  views  publicly." 


28  Christian  Perfection  in  the  Evangelical  Association 

There  are  many  things  which  would  make  this 
statement  easily  acceptable  as  true:  Albright  and 
his  followers  for  several  decades  preached  to  people 
who  had  been  catechized  and  reared  in  the  German 
churches  which  have  always  held  a  view  of  Christian 
perfection  quite  different  from  Wesley's.  Many  of 
these  in  joining  the  Evangelical  Association  would 
still  carry  over  a  large  part  of  their  doctrinal  heritage. 
The  members  of  the  Association  would  grade  all  the 
way  between  the  extremes  of  pure  Lutheran  and  pure 
Wesleyan  views.  The  disputes  between  the  preachers 
of  these  denominations  would  tend  to  leave  the  doc- 
trine a  more  or  less  unsettled  point  of  faith.  (Y.  H. 
I  107-8,  164, 205-7.)  There  were  those  who  accepted 
the  doctrine  in  theory  but  made  no  effort  to  prove  it 
in  experience,  also  those  who  professed  experience 
even,  but  did  not  live  up  to  it,  and  so  raised  doubts 
and  reservations  in  the  minds  of  the  more  conserva- 
tive and  practical. 

Thus  the  orthodox  ministerial  followers  of 
Albright  always  had  plenty  of  church  members,  and 
probably  some  ministers  at  times,  to  admonish  upon 
the  subject  of  Christian  perfection.  Polemic, 
apology,  and  hints  at  ecclesiastical  authority  and 
discipline  had  apparently  won  the  day  without 
public  exception,  in  the  cases  of  ministers  at  least, 
until  Hamilton  stoutly  advocated  other  than  the 
accepted  views  in  1831. 

Hamilton  entered  the  ministry  in  1825.  He  was 
the  first  exclusively  English  preacher.  He  soon 
became  influential  and  many  hoped  he  would  win  the 


Christian  Perfection  in  the  Evangelical  Association  29 

church  to  do  a  growing  English  work.  But  his 
policy  was  defeated  in  the  conference  of  1830. 
(E.  A.  241)  (E.  L.  65).  Hamilton  thereupon  located 
"because  of  bodily  infirmities,"  but  composed  and 
published  a  pamphlet  setting  forth  his  views  on 
policy,  polity,  and  doctrine.  The  majority  of  the 
brethren  of  the  eastern  conference  of  1831  disap- 
proved of  Hamilton's  views  so  they  deposed  him  for 
promulgating  "anti-scriptural  doctrines."  (E  L. 
66)  (O.  H.  154).  Stapleton  says  (E.  A.  175-9): 
"Hamilton  was  expelled  from  the  society — but  had 
the  sympathy  of  most  of  the  younger  and  progressive 
portion  of  the  ministry." 

This  same  conference  passed  a  resolution  "that 
no  preacher  of  the  communion  shall  publish  any 
book  or  pamphlet  which  has  not  been  examined  and 
approved  by  his  conference."    (E.  L.  66). 

The  disasters  that  came  to  the  church  as  a  result 
of  this  anti-English  policy  inaugurated  in  1830, 
brought  the  leaders  to  reverse  it  in  1843.  (E.  A. 
241-2)  (Y.  H.  I  202,  355-6). 

Hamilton,  when  expelled  rallied  his  friends, 
about  him  to  re-establish  the  'old  foundation  of 
Mr.  Albright'  and  to  found  a  'scriptural  association.' 
Hamilton  had  reference  to  the  Albright  council  of 
1803  which  declared  "the  Holy  Scriptures  to  be  the 
rule  of  faith  and  practice,"  also  to  the  fact  that  so 
long  as  Albright  lived  there  had  been  no  discipline 
to  interpret  the  scriptures.  He  called  the  Evangeli- 
cal Association  a  'sect'  because  it  based  its  doctrines 
on  the  discipline  instead  of  the  scriptures  directly. 


30  Christian  Perfection  in  the  Evangelical  Association 

Hamilton  claimed  to  get  his  views  from  the  scrip- 
tures.   (O.  H.  155-7)  (Y.  H.  I  56,  208-10). 

When  asked  over  what  particular  doctrine  Hamil- 
ton had  differed,  Father  Yost  replied:  "It  was  the 
doctrine  of  Christian  perfection  as  expounded  in  that 
chapter  in  the  discipline."  This  answer  alone  would 
go  far  in  making  the  Hamilton  episode  a  real  part  of 
this  history;  but  when  joined  with  the  following 
records  by  the  historians  it  becomes  conclusive. 

Combining  (O.  H.  158)  (Y.  H.  I  208-10)  and 
(E.  A.  175-9)  we  get  this  account:  James  Brewer 
favored  Hamilton,  yet  did  not  go  with  him;  but 
afterwards  he  fell  into  erroneous  opinions  himself, 
withdrew  from  the  Association,  and  joined  with 
Hamilton. — His  chief  error  was  that  a  perfectly 
sanctified  person  had  nothing  more  to  do  in  this 
world,  and  consequently,  the  moment  he  obtained 
perfect  sanctification,  would  be  called  from  time  to 
eternity.  Brewer  preached  this  doctrine  at  a  summer 
campmeeting  in  1833  under  the  supervision  of  Orwig, 
who  spoke  to  him  about  it  and  lodged  complaint 
against  him.  Brewer  withdrew  from  the  Association, 
during  that  meeting,  and  joined  forces  with  Hamil- 
ton.— That  fall  Brewer  died.  It  was  a  death  blow 
to  Hamilton's  cause.  Hamilton  finally  joined  the 
Lutheran  church.  Why?  Doubtless  because  in 
doctrine  and  polity  he  felt  most  at  home  there. 

So  far  as  is  recorded,  Hamilton,  Brewer,  and 
Hunter  were  the  only  itinerant  ministers  of  the 
Association  to  withdraw  during  this  trouble.  Just 
how  many  of  the  preachers  and  people  who  stayed 


Christian  Perfection  in  the  Evangelical  Association  31 

were  inclined  toward  variant  views  it  is  impossible  to 
tell,  but  they  constituted  a  group  from  which  later  on 
arose  others  who  publicly  expressed  unfavored 
opinions  upon  the  subject  of  Christian  perfection. 

C.  Unity  Restored,  1834-48. 

The  fifteen  years  following  the  Hamilton  episode 
were  marked  by  renewed  unity  on  the  doctrine  of 
Christian  perfection. 

The  new  leaders  for  1833  were  W.  W.  Orwig, 
J.  M.  Saylor,  Philip  Wagner  and  Niebel,  active 
again.  1834  brought  J.  G.  Zinser  and  Chas.  Hammer. 
In  1834,  12  out  of  the  45  preachers  were  expelled  or 
deposed.  (E.  L.  71-82).  One  wonders  whether 
this  drastic  weeding  out  was  not  aimed  at  securing 
doctrinal  unity  as  well  as  moral  reliability. 

In  1835  Orwig  published  a  sermon,  in  pamphlet 
form,  in  German,  on  "The  Doctrine  of  Complete 
Deliverance  from  Sin  in  This  Life."  It  would  seem 
primarily  intended  for  the  correct  indoctrination  of 
the  ministers.  A  copy  is  now  in  the  seminary  at 
Naperville,  111. 

In  1836  appeared  the  first  church  paper  "Der 
Christliche  Botschafter."  It  was  a  monthly  until 
1840,  a  bi-weekly  until  1861,  since  then  a  weekly. 
Its  English  companion,  "The  Evangelical  Messen- 
ger," appeared  in  1848.  These  papers  became  the 
chief  medium  for  the  exchange  of  church  news,  for 
doctrinal  education  and  discussion.  In  1836  ap- 
peared also  the  theological  work  by  Rev.  Samuel 
Miller  "Kernwesen  von  der  Erloesung." 


32  Christian  Perfection  in  the  Evangelical  Association 

During  1836-9,  Samuel  Baumgardner,  Francis 
Hoffman,  George  Brickley,  H.  Bucks,  J.  P.  Leib, 
and  J.  M.  Sindlinger,  became  leaders. 

The  general  conference  of  1839  felt  the  need  for  a 
bishop  to  supervise  the  fast  growing  church,  and 
elected  John  Seybert  to  this  office,  vacant  since  the 
death  of  Albright.  In  1807  there  had  been  5  active 
preachers,  220  members,  on  2  circuits  in  a  few  coun- 
ties in  Central  Pennsylvania.  By  1839  there  were 
85  active  preachers,  7,859  members,  on  42  circuits 
in  7  states— Pa.,  Md.,  Va.,  N.  Y.,  O.,  Ind.,  and  111. 
There  were  now  3  conferences, —  E.  Pa.,  W.  Pa., 
and  Ohio. 

This  general  conference  prohibited  henceforth 
any  change  in  the  articles  of  faith;  which  ruling 
applied  practically,  though  not  technically,  to  the 
chapter  on  entire  sanctification  and  Christian  per- 
fection. 

Here  we  may  give  a  biographical  sketch  of  John 
Seybert:  John  Seybert  was  born  July  7,  1791,  near 
Manheim,  Pa.  Convicted  under  the  earnest  preach- 
ing of  Matthew  Betz,  he  struggled  on  until  June  21, 
1810  when  he  was  "converted  deep  into  eternal 
life." 

He  became  a  preacher  in  1821.  In  1823-4  he  led 
the  revival  at  Orwigsburg.  In  1825  he  was  elected 
presiding  elder,  which  office  he  held,  except  one  year 
at  his  own  request,  until  he  was  elected  bishop.  He 
frequently  was  the  secretary  or  chairman  of  the 
annual  and  general  conferences.  As  bishop  he 
presided  at  all  three  annual  conferences. 


Christian  Perfection  in  the  Evangelical  Association  33 

There  never  was  a  more  modest,  consecrated, 
restlessly  active  winner  of  souls  than  John  Seybert. 
He  served  the  church  for  more  than  twenty  consecu- 
tive years  as  an  itinerant  bishop.  Records  compiled 
from  his  diary  show  that  Seybert  traveled  175,000 
miles,  mostly  on  horseback,  or  in  his  later  years  by 
wagon.  He  made  46,000  pastoral  calls,  visited 
10,000  sick,  attended  8,000  prayer  and  class  meet- 
ings, preached  10,000  sermons.  This  is  a  work  sur- 
passing even  that  of  the  illustrious  Methodist 
bishop,  Francis  Asbury.  Seybert  served  with  truly 
apostolic  zeal  and  success  until  Jan.  4,  1860,  near 
Flat  Rock,  O.,  where  his  life  came  to  a  peaceful  end. 

Seybert  was  thoroughly  Wesleyan  in  his  views 
and  loyal  to  the  discipline  on  entire  sanctification 
and  Christian  perfection. 

References:  (S.  L.  S.)  (Neitz's  'Life  of  Seybert') 
(Y.  H.  I  index  p.  467)  (Y.  H.  II  index  p.  340) 
(E.  A.  529-32)  (F.  E.  H.  55-66)  (V.  H.  78-86) 
(Seybert's  diaries,  now  with  the  rest  of  his  library, 
at  North-Western  College,  Naperville,  111.).  Sey- 
bert read  many  authors,  but  there  is  one  little  book, 
entitled  "The  Christian  Manual,  a  Treatise  on  Chris- 
tian Perfection,"  compiled  from  writings  of  Fletcher 
and  Wesley,  published  in  1826,  which  shows  much 
usage.  One  can  imagine  John  Seybert  reading  it 
again  and  again,  as  he  traveled,  like  a  second  veri- 
table John  Wesley,  building  up  a  church  and  edifying 
it  with  sermons  on  Christian  perfection. 

From  1839-43  Seybert  was  the  only  bishop,  then 
Joseph  Long  was  elected  to  labor  with  him. 


34  Christian  Perfection  in  the  Evangelical  Association 

Joseph  Long  was  born  Oct.  21,  1800,  in  Dauphin 
Co.,  Pa.  In  1817  his  folks  moved  to  Columbiana 
Co.,  O.  In  1818  the  family  were  all  converted  under 
the  preaching  of  Evangelical  ministers.  Joseph 
became  an  active  church  member  and  in  1822 
entered  the  ministry.  In  1826  he  married  Catharine 
Hoy. 

In  1828  Long  was  elected  chairman  of  the  western 
conference  and  presiding  elder.  He  held  that  office 
until  1833  when  he  located  for  8  years.  In  1841  he 
became  active  again,  a  more  powerful  preacher  than 
ever.  The  church  acted  wisely  in  electing  him 
bishop  in  1843.  He  and  Seybert  were  of  vastly 
different  temperaments  but  they  always  worked 
together  in  great  harmony. 

W.  W.  Orwig  became  bishop  in  1859;  Seybert 
died  in  1860;  J.  J.  Esher  succeeded  Orwig  in  1863; 
but  Long  served  continuously  until  he  passed  away 
at  Forreston,  111.,  June  23,  1869. 

Long  was  always  a  champion  of  the  established 
doctrine  of  the  church  on  Christian  perfection, 
especially  in  the  last  twelve  years  of  his  life,  1857-69, 
during  the  controversy  with  Neitz,  etc. 

References:  (Y.  L.  L.)  (Y.  H.  I  index  p.  463) 
(Y.  H.  II  index  p.  339)  (E.  A.  533-5)  (F.  E.  H. 
67-73)  (V.  H.  86-93). 

In  1844  Seybert,  Long,  Ettinger,  Orwig,  and 
Reisner  outlined  a  course  of  study  for  junior 
preachers  that  included  works  by  Wesley,  Fletcher, 
and  Watson,  to  give  a  good  foundation  in  doctrine. 


Christian  Perfection  in  the  Evangelical  Association  35 

In  1846  came  Orwig's  catechism,  which  ranked 
next  to  the  discipline  as  the  official  statement  of  the 
church's  doctrinal  views.  In  the  English  edition, 
pp.  53,  62-7,  Orwig  treats  upon  "sanctification,"  in 
part: 

"Question  141.  What  is  meant  by  holiness,  or  sanc- 
tification? 
Answer.  By  sanctification  is  meant  the  entire 

purification  from  all  sin,  unreserved 
dedication  to  God,  loving  Him  with 
all  our  heart,  soul,  mind,  and 
strength,  and  our_neighbor  as  our- 
selves. 
Question  142.  When  does  sanctification  commence? 
Answer.  Sanctification  commences  in  regen- 

eration  and   must    be  continued  to 
perfection." 
From  all  that  this  catechism  says,  one  would 
think  that  gradual  sanctification  to  perfection  was 
all  that  the  church  taught. 

There  are  no  items  of  note  for  us  until  the  latter 
part  of  1848  and  1849,  when  we  take  up  the  interest- 
ing case  of  Nicholas  Gehr,  editor  of  the  church 
papers. 

D.  The  Gehr  Episode,  1848-9. 

In  the  Evangelical  Messenger  of  Sept.  22,  1848 
Gehr  reprinted  an  article,  "Christian  Holiness — 
Christian  Perfection,"  from  the  "Christian  Visitor." 
In  an  editorial  Gehr  heartily  indorsed  the  article. 
I  quote  a  few  chief  points  of  the  article: 


36  Christian  Perfection  in  the  Evangelical  Association 

"All  the  primary  elements  of  holiness,  sancti- 
fication,  or  Christian  perfection  are  always  implanted 
in  the  soul  at  regeneration. — The  young  convert 
should  be  informed  that,  if  he  went  right  forward 
in  the  way  of  holiness,  sanctification,  or  consecra- 
tion to  God,  and  if  he  felt  that  he  loved  God  with  all 
his  heart,  that  was  all  the  Christian  perfection  that 
could  be  required  of  him  at  that  moment.— ^n  the 
gospel  a  sincere  intention  to  do  right  is  the  test  of 
obedience.  All  legal  failures  after  this  are  mercifully 
pardoned,  and  the  holiest  persons  have  these  legal 
failures  to  be  pardoned  daily. — Christian  perfection 
implies  an  innocent  condition  of  the  souly7  He  who 
professes  to  be  sinlessly  perfect  is  not  far  from 
fanaticism."  etc. 

No  criticisms  nor  questionings  of  Gehr's  ortho- 
doxy appear  in  the  papers,  he  being  editor;  but  these 
sprang  up  and  increased  until  on  March  14,  1849,  the 
W.  Pa.  Conf.,  of  which  Orwig  was  secretary,  re- 
quested Bishop  Long  to  admonish  Gehr  in  a  friendly 
way.  Long  and  Gehr  reached  no  satisfactory  con- 
clusion, so,  formal  charges  being  imminent,  on  April 
7,  Gehr  presented  his  resignation.  It  was  accepted 
and  printed  in  the  Botschafter,  March  1,  1849.  In 
English  it  would  read  in  part  as  follows: 

"I  am  charged  with  deviating  principles, 
especially  on  sanctification. — Since  I  am  still 
unconvinced  of  any  errors,  I  cannot  resolve 
upon  a  change  of  my  convictions. — After  mature 
consideration,  I  freely  resign  my  office — with 
the  most  innocent  feelings  and  the  deepest  pain. 
Respectfully  and  in  love,  N.  Gehr." 


Christian  Perfection  in  the  Evangelical  Association  37 

Gehr  afterwards  became  a  minister  and  editor  for 
the  German  Reformed  Church,  and  seemed  at  home 
in  that  communion. 

Gehr  came  to  grief  innocently  enough.  He 
thought  he  was  setting  forth  the  doctrine  of  the 
church,  but  he  found  that  the  leaders  of  the  church 
disagreed  with  him.  His  was  a  first  sincere  attempt 
on  the  part  of  the  editors  to  clear  up  and  emphasize 
those  doctrines  which  would  have  helped  to  remedy 
an  unhappy  state  of  the  clergy  and  the  church  which 
began  to  be  manifest  about  1845.  With  this  situa- 
tion and  the  further  measures  taken  to  remedy  it 
we  deal  in  the  following  section. 

E.  Renewed  Emphasis  upon  Entire  Sanctifica- 
tion:  An  Effort  to  Better  the  Condition  of 
the  Church,  1849-56. 

The  church  historians  agree,  and  the  church 
papers  will  show,  that  1845-56  there  was  a  decided 
lowering  in  the  spiritual  tone  of  the  living  and 
preaching  of  the  clergy  of  the  Association.  Yeakel 
(Y.  H.  II  51,  59-60,  231  seq.)  describes  the  condition 
but  gives  no  fundamental  causes  for  it. 

The  editors  who  succeeded  Gehr  up  until  1857, — 
Orwig,  1849-53;  Koch,  1853-63;  Fisher,  1849-54; 
J.  L.  W.  Seybert,  1854;  Dreisbach  1854-7,— along 
with  C.  Hammer,  the  publisher,  1854-67,  and  the 
other  orthodox  leaders  of  the  church,  sought  to  better 
this  condition,  the  same  way  that  Gehr  had  tried, 
by  a  renewed  and  continued  emphasis  upon  holy 
living  and  the  experience  of  entire  sanctification. 


38  Christian  Perfection  in  the  Evangelical  Association 

For  example: 

(1)  Orwig's  editorial,  (C.  B.  Dec.  2,  1850)  "The 
Most  Useful  Preachers";  his  article,  (Jan.  12,  1853) 
"Enlargement  of  the  Borders."  For  other  references 
see  Appendix  VI  for  Orwig,  Koch,  Fisher,  J.  L.  W. 
Seybert,  and  Dreisbach. 

(2)  The  German  hymnal  of  1850,  revised  by 
Long,  Dreisbach,  and  Orwig,  contained  a  large  num- 
ber of  hymns  on  "Christian  perfection."  5  of 
Dreisbach's  35  hymns  in  this  book  were  on  that 
subject. 

(3)  Yeakel  preserves  (Y.  H.  II  26)  a  resolution 
by  the  Ohio  conference  of  1851:  "Resolved  that 
during  this  session  sermons  shall  be  delivered  on 
justification,  sanctification," — etc. 

(4)  Henry  Fisher,  publisher  and  editor,  died  in 
1854.  He  was  a  strong  champion  of  this  doctrine. 
(Y.  H.  II  39.) 

(5)  1856-7,  R.  Yeakel  published,  in  the  Botschaf- 
ter,  a  series  of  articles  on  "Sanctification." 

By  1856  these  writers  were  no  longer  so  measured 
in  their  statements  as  formerly.  One  of  these,  "An 
Old  Evangelical,"  published  an  article,  in  the  Bot- 
schafter,  Jan.  16,  1856,  "The  View  of  the  Evangelical 
Association  on  Sanctification,"  which  "gave  offense 
in  many  directions."    (Y.  H.  II  60.) 

Father  Yost  said  this  writer  was  W.  W.  Orwig. 
Yeakel  confirms  this  identification  (Y.  H.  II  61). 
The  contents  of  the  article  fit  Orwig  exactly  in  style 
and  dates, — e.g.  "30  years  ago,  I  first  became 
acquainted  with   the   Evangelical  Association  and 


Christian  Perfection  in  the  Evangelical  Association  39 

soon  thereafter  attached  myself  to  it" — etc.  The 
article  was  dated  "December,  1855."  Orwig  first 
came  into  touch  with  the  church  at  the  revival  in 
Orwigsburg  in  May  1825.  He  was  converted  near 
New  Berlin,  Pa.,  in  1826,  joining  the  church  soon 
thereafter.    (E.  A.  82,  535)  (Y.  H.  I  167). 

This  article  by  Orwig  decidedly  overstated  the 
teaching  of  the  church  as  to  the  necessity  of  entire 
sanctification  for  salvation:  (C.  B.  Jan.  16,  1856) 
"Those  who  professed  religion  were  summoned  to 
seek  sanctification — and  were  assured  that,  if  they 
did  not  obtain  sanctification,  then  they  would  not  be 
able  to  see  the  Lord. — Someone  may  wonder  what 
my  opinion  may  be  concerning  the  fate  of  those 
who  die  without  entire  sanctification.  That  is  clear: 
they  will  inevitably  be  lost. — A  partially  sanctified 
person  will  as  little  come  to  heaven  as  one  who  is 
altogether  impure. — Then  will  all  the  justified,  who 
have  not  obtained  entire  sanctification,  be  lost? 
Undoubtedly!"  etc. 

Yeakel  (Y.  H.  II  60-1)  tells  of  the  result  of  this 
article  in  the  church: 

"Already,  before  this  article  appeared  there 
were  indications  of  a  tendency  for  some  preachers 
to  favor  the  doctrine  that  man  is  entirely  sanc- 
tified in  conversion,  and  then  need  only  grow  in 
grace.  This  view  received  quite  an  impetus  by 
way  of  antagonism  to  the  extreme  statements 
by  "An  Old  Evangelical."  A  faction  developed 
in  the  ministry  opposed  to  the  article  on  sancti- 
fication  in    the   discipline,   and   endeavored   to 


40  Christian  Perfection  in  the  Evangelical  Association 

introduce  a  foreign  conception  of  the  doctrine. 
This  produced  unrest  and  friction,  in  the  Associa- 
tion, which  led  to  some  serious  transactions  as  we 
shall  see." 

To  summarize  the  period  1809-1856:  In  the  main 
this  was  a  period  of  unity  in  regard  to  the  doctrine 
of  Christian  perfection.  The  clashes  with  Hamilton 
and  Gehr  were  short,  resulting  in  their  elimination 
from  the  church.  The  Wesleyan  articles  of  faith 
and  discipline,  adopted  and  maintained  by  the 
sincere  ministerial  followers  of  Jacob  Albright  so 
far  triumphed  over  the  old  German  doctrinal  heri- 
tages that  it  was  not  until  1855-6,  when  the  real 
position  of  the  church  was  overstated,  that  a  group 
of  ministers  and  members  of  the  church,  by  the 
natural  law  of  reaction,  began  to  understate  the  real 
position  of  the  church.  It  was  not  until  Feb.  9, 
1857  however,  when  Neitz  published  a  pamphlet 
setting  forth  these  latter  views,  that  open  controversy 
broke  out.  With  that  begins  the  story  of  the  next 
period. 

Appendix  VI  lists  those,  active  before  1857, 
found  to  accord  with  the  official  view  of  the  Evan- 
gelical Association  on  Christian  perfection,  and  cites 
the  literary  evidence  for  each. 


CHAPTER  III 

THE  PERIOD  OF  CONTROVERSY,  1857-1875 

Leaders  and  History  of  the  Chief  Controversy, 
in  the  Evangelical  Association,  over  the 
Doctrine   of    Christian    Perfection 

William  W.  Orwig  published,  Jan.  16,  1856,  the 
article,  "The  View  of  the  Evangelical  Association  on 
Sanctification,"  which  was  the  provoking  cause  for 
the  reply,  by  Solomon  Neitz,  Feb.  9,  1857,  in  a 
pamphlet  on  "Christian  Sanctification  according  to 
Apostolic  Teaching,"  which  formally  opened  the 
public  controversy,  of  this  period,  over  Christian 
perfection. 

Orwig  and  Neitz  were  the  leaders  and  spokes- 
men, for  the  two  parties  in  the  Evangelical  Associa- 
tion, that  disputed  over  Christian  perfection  from 
1857-75.  We  shall  first  sketch  the  stories  of  their 
lives  then  proceed  to  the  history  which  they  helped 
to  make. 

1.  Biographical  Sketch  of  William  W.  Orwig,  1810- 

1889 

William  W.  Orwig  was  born  near  Orwigsburg, 
Pa.,  Sept.  25,  1810.  In  1815  the  family  moved  to 
Union  Co.,  where  the  boy  grew  up  with  but  little 
schooling.  Yet  he  read  much  and  learned  to  use 
both  German  and  English  freely.  In  May  1825,  with 
his  mother,  he  attended  the  great  revival  near 
Orwigsburg.    (O.  H.  121-2.) 

41 


42  Christian  Perfection  in  the  Evangelical  Association 

In  1826  Orwig  was  converted  and,  in  June  1828, 
entered  the  active  ministry.  In  1833  he  was  elected 
a  presiding  elder  in  the  E.  Pa.  Conference.  During 
that  summer  he  checked  up  Brewer  on  Christian 
perfection,  and  became  known  as  a  champion  of  the 
church's  views  on  this  doctrine.  In  1835  appeared 
his  printed  sermon  on  "Full  Deliverance  from  Sin." 

Orwig  was  the  prime  mover  in  the  creation  of  the 
publishing  interests  of  the  church  in  the  early  30's. 
He  was  publisher  1836-9,  51-4,  67-9,  and  editor  of 
the  Botschafter  1837-43,  50-4,  63-7. 

While  in  the  regular  ministry  1843-50,  he  zeal- 
ously worked  for  the  establishment  of  church  schools 
for  higher  education.  In  1846  he  compiled  the 
catechism  for  the  Association.  In  1849  he  was 
secretary  of  the  W.  Pa.  Conference  that  asked  Bishop 
Long  to  correct  editor  Gehr.  Recalled  to  the  editor- 
ship after  the  resignation  of  Gehr,  Orwig  was  chiefly 
responsible  for  the  wise  transfer  of  the  publishing 
interests  from  New  Berlin,  Pa.  to  Cleveland,  O.  in 
1851.  He  resigned  his  editorship  in  1853  and  started 
the  first  seminary  of  the  church  in  New  Berlin,  Pa. 

In  1854-6  he  wrote  the  first  regular  history  of  the 
Evangelical  Association.  From  1856-9  he  served  as 
principal  of  the  seminary  and  carried  on  the  con- 
troversy with  Neitz.  In  1859  he  was  elected  bishop 
with  Seybert  and  Long. 

He  served  faithfully  as  bishop  for  four  years, 
1859-63,  but  failed  of  re-election,  John  Jacob  Esher 
of  the  Illinois  Conference  succeeding  him  in  the 
episcopal  office.    Orwig  was  returned  as  editor,  then 


Christian  Perfection  in  the  Evangelical  Association  43 

as  publisher  until  1869,  when  his  impaired  health 
made  a  change  advisable. 

Orwig  then  busied  himself  in  writing.  In  1872 
appeared  his  "Heilsfuelle";  in  1876,  his  "Pastoral 
Theology";  and  in  1882  his  volume  of  "Sermons." 

From  1876  Orwig  was  active  as  presiding  elder, 
then  as  pastor.  He  passed  away  in  great  peace, 
May  29,  1889,  at  Cleveland,  O.  In  his  active  min- 
istry of  61  years  he  advocated  and  organized  more 
important,  forward-looking  movements  and  institu- 
tions for  the  church  than  any  other  one  man.  Some 
historian  should  honor  him  and  benefit  the  Evangeli- 
cal Association  by  writing  a  full  story  of  his  life. 
This  would  be  made  comparatively  easy  because 
Orwig  left  more  in  writing  than  any  other  minister 
of  the  Evangelical  Association  in  his  time. 

References  on  the  life,  work,  and  views  of  William 
W.  Orwig:  (Y.  H.  I  index  p.  465)  (Y.  H.  II  index 
p.  340)  (V.  H.  100-7)  (E.  A.  535-6)  (S.  H.  67-9) 
(H.  R.  3-7)  (F.  E.  H.  37-143)  (Ep.  Feb.  1886) 
(Gen.  Conf.  Journals  1859-91)  (E.  M.  Dec.  8, 
1859;  June  1889)  (C.  B.  June  1889  and  whenever 
Orwig  was  editor)  (Appendix  VII)  (Any  of  Orwig's 
published  works). 

2.  Biographical  Sketch  of  Solomon  Neitz,  1821-1885 
Solomon  Neitz  was  born  in  Lehigh  Co.,  Pa., 
April  2,  1821.  Converted  at  fourteen,  he  entered 
the  ministry,  at  nineteen  years  of  age,  in  1840, 
without  much  schooling.  He  was  a  lifelong  reader 
and  student.     Natural  ability  and  practice  soon  dis- 


44  Christian  Perfection  in  the  Evangelical  Association 

tinguished  him  as  a  pulpit  orator  of  unusual  power. 

In  1855  Neitz  was  elected  secretary  of  the  E.  Pa. 
Conference.  He  was  elected  presiding  elder  soon 
after  Orwig's  radical  article  appeared  in  1856.  On 
Neitz's  district  were,  T.  G.  Clewell,  who  succeeded 
Dreisbach,  as  editor  of  the  Messenger  in  1857,  and 
always  favored  Neitz,  and  Wm.  Yost,  who  did  not 
follow  Neitz  in  doctrine.  Yost  when  asked  whether, 
at  that  time,  he  heard  Neitz  preach  or  talk  upon  the 
doctrine  of  Christian  perfection,  replied:  "Yes, 
many  times!  We  talked  it  over  quite  often.  Neitz 
would  say  of  the  article  in  the  discipline,  'Der 
Artikel  muss  heraus!,'  (That  article  must  come  out!). 
And  of  the  text,  'God  sanctify  you  wholly,'  Neitz 
would  say  'Paul  used  it  only  as  a  'Segenswunsch' 
(wish  of  blessing)  and  not  as  a  'Lehrpunkt'  (point  of 
doctrine). — He  often  preached  on  the  doctrine  when 
I  was  present.  He  would  refer  to  Orwig  and  others 
who  attacked  his  views  as  'Der  Billy  Orwig — es  sind 
die  heilige  Maenner'  (that  Billy  Orwig — they  are  the 
holy  men). — Neitz  was  not  a  clear  theologian.  He 
read  German  theologians  but  never  could  or  would 
explain  a  doctrine  clearly.  He  said,  too,  'The  Evan- 
gelical Association  must  come  back  to  the  old  Re- 
formed Church  view  on  sanctification  and  give  up 
its  Wesleyan  fanaticism.  My  view  is  not  Wesleyan, 
but  it  is  biblical.'  "    See  also  Yost's  (Rem.  182-3). 

Small  wonder  then  that  Orwig's  super- Wesleyan 
article,  followed  by  young  Reuben  Yeakel's  series 
of  articles,  Aug.  13,  1856  to  Jan.  14,  1857,  based 
explicitly    upon    the    discipline,    appearing    in    the 


Christian  Perfection  in  the  Evangelical  Association  45 

Botschafter  throughout  1856,  should  provoke  Neitz 
to  state  his  own  views  in  a  pamphlet  in  February 
1857. 

This  brought  Neitz  into  public  controversy  with 
Orwig  for  more  than  ten  years.  But,  in  spite  of  or, 
more  probably,  because  of  this,  Neitz  remained 
popular  and  influential  throughout  the  church.  He 
was  continued  in  office  as  a  presiding  elder  until 
1878,  when  his  age  made  that  work  too  strenuous. 

In  1861  he  wrote  a  German  "Life  and  Work  of 
Bishop  Seybert."  In  1863  he  was  sent  in  Orwig's 
place  to  inspect  and  better  establish  the  work  in 
Germany.  Lehr  (G.  C.  G.  39)  says:  "Dr.  Philip 
Schaff  heard  Neitz  preach  and  declared,  'there  are 
only  two  such  German  orators  in  the  world,  Krum- 
macher  in  Germany  and  Neitz  in  America." 

Neitz  was  a  delegate  to  every  general  conference 
of  the  Evangelical  Association  from  1859  till  the 
time  of  his  death.  He  was  several  times  nearly 
elected  bishop,  but  his  dubious  doctrinal  views  de 
feated  him.  He  served  on  many  general  church 
boards. 

From  1878-83  Neitz  served  in  the  pastorate, 
until  failing  strength  made  him  locate.  Rev.  G.  C. 
Knobel,  son-in-law  of  Bishop  J.  J.  Esher,  said  recent- 
ly that  H.  A.  Neitz,  son  of  S.  Neitz,  told  him  that 
during  the  last  year  of  his  life  his  father  (Neitz) 
made  a  bonfire  of  his  pamphlets,  doctrinal  papers, 
etc.  with  the  remark,  'Now  we  will  see  if  they  stand  it 
to  be  tried  by  fire.'  Neitz  passed  peacefully  away, 
May  11,  1885,  at  Reading,  Pa. 


46  Christian  Perfection  in  the  Evangelical  Association 

Two  statements,  from  personal  correspondence 
with  Miss  Carrie  V.  Neitz,  his  daughter,  in  Reading, 
Pa.,  follow: 

(1)  Dated  Aug.  30,  1919: 

"Father  was  so  sound  in  his  opinions  on  doc- 
trines taught  by  the  scriptures  that  only  bitter 
enemies  would  ever  attack  him  in  envy  of  his 
great  popularity." 

(2)  Dated  Sept.  25,  1919: 

"The  conduct  of  those  people  who  attacked 
him  always  seemed  un-Christian  to  my  parents. 
Instead  of  injuring,  it  seemed  to  increase  father's 
influence,  for  crowds  always  greeted  him  to  hear 
the  truth.  It  seemed  impossible  to  listen  to  the 
Gospel  as  he  presented  it,  and  not  be  led  nearer  to 
Christ." 

In  contrast,  this  statement  by  Yost,  who,  being 
asked  whether  Orwig  kept  at  Neitz  so  long  because 
he  was  jealous  of  him,  said:  "No.  Orwig  was  not 
envious  of  Neitz,  he  simply  defended  the  doctrine 
of  the  church." 

References  on  the  life,  work,  and  views  of  Solo- 
mon Neitz:  (Y.  H.  II  index  p.  340)  (E.  A.  548) 
(S.  H.  70)  (E.  L.  375-6)  (H.  R.  3-9)  (G.  C.  G.  27 
seq.)  (Ep.  Mar.  1886)  (Gen.  Conf.  Journals  1859-87). 

3.  History  of  the  Controversy,  1857-75 

We  now  take  up  the  chronological  record  of  this 
period.    We  find  it  falling  into  three  sections: 

A.  Doctrinal    Controversy    Led    by    Orwig 
and  Neitz,  1857-69. 


Christian  Perfection  in  the  Evangelical  Association  47 

Neitz's  pamphlet  of  Feb.  9,  1857,  in  reaction 
against  Orwig's  and  Yeakel's  articles  of  1856,  as 
Yeakel  (Y.  H.  II  61-3)  says:  "produced  much 
excitement  in  the  church.  It  was  almost  universally 
held  that  this  pamphlet  developed  a  doctrine  of 
holiness  in  direct  opposition  to  the  established 
doctrine  of  the  Association  as  contained  in  our  dis- 
cipline and  as  taught  in  our  church  from  the  begin- 
ning.— Neitz's  influence  in  his  conference  was 
almost  unlimited. — So  it  came  about  that  nearly  all 
the  younger  preachers,  and  also  a  number  of  the 
older  ones,  stood  by  him,  and,  as  it  were  'swallowed' 
the  pamphlet  'in  toto.'  " 

Early  in  February  1858  Neitz  published  a  second 
and  supplemented  edition  of  his  pamphlet,  as  he 
said,  "in  order  that  I  may  be  no  longer  misunder- 
stood." All  copies  of  these  two  original  editions 
seem  to  have  disappeared.  Miss  Carrie  Neitz, 
daughter  of  Neitz,  however,  sent  a  copy  of  Lehr's 
booklet,  "At  the  Graves  of  the  Fathers  and  my 
Comrades  in  the  Gospel,"  published  in  1891,  stating 
that  the  original  German  article  by  her  father  had 
been  reprinted  in  it,  pp.  31-5.  Yeakel  (Y.  H.  II 
62-3)  quotes  parts  of  it  and  adds  other  quotations 
from  the  second  pamphlet.  Appendix  VII  is  a  care 
ful  English  translation  of  Lehr's  reprint,  of  the 
original  German  article,  plus  Yeakel's  quotations 
from  the  second  pamphlet. 

The  E.  Pa.  Conference  of  1857,  to  which  Neitz 
was  accountable  for  doctrine  and  conduct,  paid  no 
attention  to  the  first  pamphlet.     The  first  printed 


48  Christian  Perfection  in  the  Evangelical  Association 

comment  on  it  appeared,  two  months  after  its  issue, 
in  the  Botschafter  of  April  8,  in  the  column  headed 
"Literary  Information."  It  reads  in  part:  "We  were 
very  sorry  that  the  author  has  not  better  considered: 

1.  The  Articles  of  Faith  and  the  Discipline. 

2.  The  resolution  of  the  Gen.  Conf.  of  1851 
concerning  the  publication  of  pamphlets  etc. 
by  our  preachers. 

3i  The  fate  of  several  men  in  the  Association 
who  injured  themselves  by  over  much  lifting 
on  this  fateful  rock." 
On  June  17th  Yeakel  began  a  second  series  of 
articles  in  the  Botschafter  criticizing  Neitz's  views 
and  defending  the  established  doctrine  of  the  church 
Yeakel  cleverly  changed  terms, — instead  of  the 
derivatives  of  "heilig,"  e.g.  "Heiligung,"  he  used 
the  derivatives  of  "voll,"  e.g.  "Vollkommenheit," 
and  entitled  this  second  series,  "Christian  Perfec- 
tion [Vollkommenheit]  according  to  Apostolic  Teach- 
ing." Thus  he  could  cite  scripture  passages  which  he 
could  not  adduce  before.  The  "heilig"  passages 
favored  Neitz;  the  "voll"  passages  favored  Yeakel. 
By  this  device  Yeakel  narrowed  the  discussion  to 
entire  sanctification  or  Christian  perfection  proper, 
the  completion  of  the  process  of  sanctification,  and 
made  it  very  hard  for  Neitz  to  say  that  there  was 
perfection  already  at  the  beginning  of  the  process 
of  sanctification. — Yeakel  had  unlimited  space  in  the 
Botschafter  while  there  was  none  for  Neitz  and 
his  views.    (C.  B.  Nov.  4,  1857). 


Christian  Perfection  in  the  Evangelical  Association  49 

Clewell,  who  succeeded  Dreisbach,  as  editor  of 
the  Messenger,  on  Apr.  1,  1857,  opened  the  columns 
of  the  Messenger  for  doctrinal  discussion  (E.  M. 
May  13).  July  22  appeared  an  article,  "Christian 
Perfection  or  Sanctification"  by  'J.  G.'  Sept.  2 
came  a  criticism  of  'J.  G.'  by  'Experience.' 

During  1857  the  Messenger  had  3  and  the  Bot- 
schafter  8  articles  on  Christian  perfection. 

Yeakel  (Y.  H.  II  63-4)  records  a  conversation 
that  took  place  during  Bishop  Seybert's  visit  with 
him  at  Easton,  Pa.  in  November  or  December  1857. 
They  had  been  speaking  of  Neitz  and  his  pamphlet. 
Seybert  showed  Yeakel  a  letter  from  Neitz,  in  part 
as  follows:  "The  English  or  Wesleyan  theology  is 
shallow. — The  German  theology  is  pithy  and  pro- 
found.— The  German  theology  in  a  few  years  will 
drive  the  English  from  the  field. — Wesley  felt  the 
need  of  more  instruction  in  theology,  hence  he  went 
to  Germany  and  called  on  Zinzendorf,  of  whom  he 
learned  a  good  deal. — Back  from  Zinzendorf,  Wesley 
established  his  extra  sanctification  doctrine,  but  it 
will  not  endure  very  long." 

Two  articles  in  the  Botschafter  in  January 
1858. — (1)  "Conversations,"  a  humorous  refutation 
of  'the  new  doctrine  of  sanctification,'  and  (2)  "Two 
Extremes,"  in  which  Orwig  took  middle  ground 
between  entire  sanctification  at  regeneration  and 
entire  sanctification  at  death — led  Neitz  to  put 
forth  the  second  issue  of  his  pamphlet  in  February. 
C.  G.  Koch  editorially  criticized  the  views  of  Neitz 
February  13. 


50  Christian  Perfection  in  the  Evangelical  Association 

By  the  time  of  the  session  of  the  E.  Pa.  Con- 
ference February  24, 1858,  the  orthodox  party  leaders 
had  evolved  a  plan  to  stop  Neitz's  further  public 
dissemination  of  his  views.     Now  to  quote  Yeakel, 
(Y.  H.  II  68  seq.),  who  was  an  eye  and  ear  witness: 
"When    the    examination    of    the   preachers 
began,  Neitz  arose  and  said  that,  in  the  publica- 
tion of  his  pamphlet,  he  had  transgressed  a  law 
made  by  General  Conference  and  in  so  doing  he 
purposed  to  effect  its  repeal. — A  few  minutes 
later  F.   Hoffman  arose  holding  the  discipline 
and  Neitz's  pamphlet  and  said,  'I  have  charges 
against  Bro.  Neitz — that  this  pamphlet  contra- 
dicts the  discipline.'    A  time  was  appointed  for 
taking  up  this  charge. 

At   the  appointed   time,   Hoffman  informed 

conference  that  he  had  requested  W.  VV.  Orwig, 

present  as  an  advisory  member  from  the  W.  Pa. 

Conference,    to   undertake   the   proving   of   the 

charge. — Orwig's  proof  was  concentrated  upon 

three   points. — No   one    could    doubt    that    the 

pamphlet  directly  contradicted  the  doctrine  of 

the  Evangelical  Association  on  these  points." 

In   his   defense   Neitz   voiced   regrets   that   his 

pamphlet  caused  so  much  excitement.    He  insisted 

that  in  the  main  he  agreed  with  the  church,  although 

his  views  in  some  respects  were  different;  that  the 

difference  was  more  in  the  expressions  used  by  him 

than  in  the  thing  itself;  and  finally,  that,  in  the 

future,  he  would  make  no  trouble  about  the  matter. 


Christian  Perfection  in  the  Evangelical  Association  51 

At  this  juncture  (G.  C.  G.  27-9)  Seybert  pleaded 
that  brotherly  love  might  prevail.  Hoffman  with- 
drew the  charge  saying  that,  since  Neitz  promised 
to  let  the  matter  alone  in  the  future,  he  was  satis- 
fied. In  conclusion  the  conference  adopted  a  resolu- 
tion that,  upon  the  basis  of  his  explanation,  they  were 
satisfied  with  Neitz.  No  action  was  taken  upon  the 
contents  of  the  pamphlets. 

In  the  Botschafter  March  27,  Neitz  toned  down 
the  affair,  in  his  extract  of  the  proceedings  for  publi- 
cation, to  this:  "The  examination  of  the  preachers 
was  taken  up  and  finished  in  brotherly  love.  Here- 
upon a  discussion  over  the  doctrine  of  sanctification 
was  opened,  occasioned  by  a  pamphlet  by  Bro.  S. 
Neitz. — The  conference  desired  from  him  an  explana- 
tion and  defense  concerning  it.  This  was  given. 
Whereupon  the  conference  unanimously  resolved: 
That  it  was  satisfied  with  Bro.  S.  Neitz's  explana- 
tion and  defense." 

In  this  way  Neitz  made  it  appear  to  the  whole 
church  that  the  E.  Pa.  Conference  had  unanimously 
accepted  his  explanation  and  views  as  expressed  in 
the  pamphlet. — Koch,  March  27,  expressed  himself 
as  mystified  by  this  report  of  the  action  of  the  con- 
ference. The  people  of  the  church  in  general  were 
misled.  No  public  setting  forth  of  the  real  occur- 
rences at  the  session  was  ever  made.  The  majority 
of  the  church  puzzled  over  and  criticized  the  affair. 
Scattering  articles  on  sanctification  appeared  in  the 
Botechafter  the  rest  of  the  year.  The  Messenger 
published  almost  none. 


52  Christian  Perfection  in  the  Evangelical  Association 

During  1859  the  Messenger  published  only  a 
couple  of  articles  on  the  subject.  The  Botschafter 
published  but  four  in  the  first  six  months. 

Little  occurred  at  the  E.  Pa.  Conference  in  Febru- 
ary 1859.  Neitz  tried  to  get  Bishop  Long  into  a 
dilemma  on  the  articles  of  faith  involving  the  subject 
but  Long  came  through  safely.    See  (Y.  L.  L.  216-7). 

In  the  Botschafter  July  16,  Koch  published 
Neitz's  "A  Definition,"  in  which  Neitz  defined 
justification,  regeneration,  sanctification  and  Chris- 
tian perfection.  August  13,  'A  Reader'  criticized 
Neitz's  " Definition"  as  too  short,  ambiguous  and 
erroneous,  and  called  upon  Neitz  to  amplify  and 
clarify  his  definitions,  if  he  really  wanted  to  help  the 
church.  September  10,  Neitz  replied  that  he  was 
accustomed  to  state  the  most  sacred  things  in  the 
shortest  possible  sentences;  also  that  he  would  treat 
'A  Reader'  with  contempt  unless  he  signed  his  right 
name,  concluding:  "It  is  all  the  same  to  me  whether 
he  be  a  bishop  er  a  professor." — Neitz  thus  chal- 
lenged Bishops  Seybert  and  Long,  and  Orwig,  pro- 
fessor at  union  Seminary,  New  Berlin,  Pa. 

The  important  General  Conference  of  1859 
convened  in  Naperville,  111.,  October  5.  Seybert 
and  Long  presided.  The  printed  journal  of  this 
conference  is  the  direct  source  for  the  account  of  it 
that  follows. 

The  first  day  during  the  examination  of  dele- 
gates: "A  charge  of  false  doctrine  was  brought 
against  S.  Neitz  by  W.  W.  Orwig,  who  made  the 
following  motion  that  received  a  second: 


Christian  Perfection  in  the  Evangelical  Association  53 

'Resolved,  that  this  conference  regards  the  doctrine 
of  Christian  Sanctification,  published  by  Bro.  Neitz 
in  two  pamphlets  and  repeated  not  long  ago  in  the 
Botschafter,  as  erroneous  and  contradicting  the 
doctrine  set  forth  in  the  discipline  of  the  Evangelical 
Association,  and  that  to  him  and  every  other  one  of 
our  preachers  the  further  defending  and  spreading  of 
the  same  is  hereby  forbidden.'  " 

Neitz  and  his  friends  cast  doubt  upon  the  legality 
of  this  method  of  procedure.  After  lengthy  discus- 
sion Orwig's  motion  was  tabled  to  be  the  order  of  the 
day  on  the  next  forenoon.  At  that  time  Orwig  pro- 
duced the  evidences  and  made  a  long  argument  to 
prove  his  charge. 

That  afternoon  Neitz,  though  he  still  objected  to 
the  disciplinary  legality  of  the  proceedings,  made  a 
speech  of  defense.  In  part:  "I  have  committed  no 
doctrinal  crime,  merely  a  trespassing  onto  a  schism 
previously  held  by  some. — I  was  of  the  opinion  that 
it  is  the  same  in  this  matter  among  us  as  among  the 
Methodists,  from  whom  we  indeed  have  borrowed  the 
doctrine  concerning  sanctification,  and  among  them 
there  are  two  opinions  and  that  with  mutual 
esteem."  etc. 

Then  followed  a  number  who  spoke  either  for  or 
against  the  motion.  Orwig  specifically  explained 
that  his  wish  was  "not  to  see  Bro.  Neitz  punished, 
but  that  he  might  take  back  and  hereafter  avoid 
such  expressions  as  stand  in  contradiction  to  our 
doctrinal  view,  since  he  has  indeed  asserted  that 
his  doctrinal  view  is  not  essentially  different." 


54  Christian  Perfection  in  the  Evangelical  Association 

After  a  full  discussion,  from  both  sides,  of  the 
legality  of  the  trial  especially,  the  resolution,  modi- 
fied a  little  by  Orwig  himself,  was  adopted,  44  in 
favor,  0  against,  7  from  the  E.  Pa.  Conference 
neutral. 

During  the  forenoon  of  the  third  day,  after 
prolonged  discussion,  this  resolution  was  adopted: 

"Since  it  is  claimed  by  some  that  the  charge 
brought  by  W.  W.  Orwig,  has  not  been  legally 
brought  before  this  body,  therefore,  resolved: 
that  it  is  the  firm  conviction  of  this  conference, 
and  it  hereby  pronounces  it,  that  the  aforemen- 
tioned charge  has  been  laid  before  this  body  in 
legal  way  for  decision." 

Because  of  Seybert's  failing  strength,  this  confer- 
ence elected  a  third  bishop,  Orwig.  He  was  com- 
missioned to  write  a  systematic  theology. 

The  church  fully  informed,  by  its  papers,  of  the 
controversy  at  the  general  conference,  tended  to 
divide  more  definitely  into  two  factions,  one  led  by 
Orwig,  the  other  by  Neitz. 

Yeakel  (Y.  H.  II  84-5)  preserves  a  letter,  written 
Dec.  18,  1859,  by  Bishop  Seybert,  less  than  three 
weeks  before  his  death,  Jan.  4,  1860,  which  still 
emphasized  holiness  of  heart  and  life. 

The  E.  Pa.  Conference  in  February  1860  passed 
the  following  resolution:  "Whereas  there  was  a 
difference  of  opinion,  at  our  last  general  conference, 
relating  to  the  legality  of  the  charge  brought  against 
S.  Neitz,  which  was  disputed  by  a  minority  of  11 
votes,  therefore,  resolved,  that  this  conference  is  of 


Christian  Perfection  in  the  Evangelical  Association  55 

the  same  opinion  as  the  minority." — This  action 
was  taken  probably  to  bother  Orwig,  the  new  bishop, 
who  presided.  Bishop  Thos.  Bowman  (H.  R.  3-6) 
looking  back  from  1893,  regards  this  action  as  pro- 
phetic of  a  policy  of  insubordination  which  con- 
tinued until  it  split  the  church  into  two  churches  in 
1887-94.  Bowman  also  adds,  "in  1860  Rev.  S. 
Neitz  declared  to  me  that,  in  less  than  ten  years,  the 
chapter  defining  our  doctrine  of  entire  sanctification 
would  be  erased  from  our  discipline.  This  furnishes 
the  key  to  the  purpose  of  his  attacks  upon  this  doc- 
trine in  his  sermons  and  writings." 

Five  articles  on  sanctification  appear  in  each  of 
the  two  church  papers  in  1860.  In  1861  only  1  such 
article  is  found,  and  that  in  the  Botschafter.  The 
impending  and  beginning  of  the  Civil  War  occupied 
all  minds.  For  1862  the  Botschafter  carries  10 
articles,  8  of  which  are  after  J.  J.  Esher  became 
acting  editor  about  the  middle  of  May.  The  Mes- 
senger shows  but  2  articles.  The  Botschafter  of 
1863  has  1  article,  the  Messenger  7,  mostly  quite 
orthodox  editorials  by  Clewell.  Appendix  IX  is  a 
table  showing  how  many  articles  appeared  in  the 
church  papers  year  by  year. 

At  the  General  Conference  in  Buffalo,  N.  Y.,  in 
October  1863,  Orwig  failed  of  re-election,  chiefly 
because  opposed  by  the  Neitz  faction.  But  the 
latter  were  unable  to  elect  Neitz,  so  Orwig  was 
succeeded  by  the  vigorous  and  popular  J.  J.  Esher. 
As  we  shall  see,  along  with  the  episcopal  office, 
Esher  inherited  the  ill  will  of  Neitz  and  his  followers. 


56  Christian  Perfection  in  the  Evangelical  Association 

Bowman  (H.  R.  5-7)  and  Yeakel  (Y.  H.  II  122)  tell 
the  complete  inside  story  of  this  election.  It  was 
doubtless  his  doctrinal  views  that  defeated  Neitz. 

From  the  time  of  his  election  Esher  was  heartily 
welcomed  by  the  orthodox  or  Orwig  party  leaders 
and  made  one  of  them  in  the  struggle  to  control 
Neitz  and  his  party.  (Y.  H.  II  121)  (C.  B.  Oct.  24, 
1863).  Orwig  exchanged  places  with  Esher,  becom- 
ing the  editor  of  the  Botschafter.  Clewell,  Neitz's 
friend,  was  re-elected  editor  of  the  Messenger.  With 
Hammer,  Yeakel,  and  Yost  as  the  other  general 
officers,  it  will  be  seen  that  Clewell  stood  alone  and 
subject  to  suspicion. 

The  General  Conference  of  1863  gave  this  general 
direction  for  the  church  editors:  "All  subjects  in  the 
church  papers  shall  be  treated  in  harmony  with  the 
discipline."    (Gen.  Conf .  Jour.  1863  pp.  42-3). 

During  1864  the  war  pressed  more  heavily  upon 
all,  so  there  was  very  little  time  or  energy  for  doc- 
trinal controversy. 

By  1865,  with  the  war  over,  we  find  Orwig  for  7 
months  steadily  publishing  articles  on  the  nature 
and  necessity  of  entire  sanctification.  By  Aug.  4 
he  had  become  so  emphatic  that  he  practically 
repeated  some  of  his  rash  overstatements  of  1856. 
This  at  last  provoked  Clewell,  on  Aug.  14,  to  come 
out  in  an  article  in  reaction,  wherein  he  inclined  far 
towards  the  views  or  expressions  of  Neitz.  On 
Sept.  8  and  29,  Orwig  defended  himself  and  attacked 
Clewell.  Orwig  kept  at  it  until  Clewell  replied  on 
Nov.  29.    Orwig  rejoined  Dec.  8  etc. 


Christian  Perfection  in  the  Evangelical  Association  57 

Thus  by  1866  Orwig  and  Clewell  had  become  the 
spokesmen  for  the  views  of  the  two  parties.  Each 
published  such  articles  as  supported  his  party's 
views.    (Y.  H.  II  137-9.) 

In  the  winter  of  1866  Neitz  again  stirred  up  the 
embers  of  controversy  by  preaching  his  views  pub- 
licly, in  a  sermon  in  Philadelphia,  using  the  text, 
'And  the  very  God  of  peace  sanctify  you  wholly.' 
On  June  11,  1867,  he  published  this  sermon  in  the 
"Lehigh  County  Patriot"  and  circulated  it  through- 
out the  Evangelical  Association.  Enough  of  this 
sermon  is  quoted  by  Yeakel  (Y.  H.  II  139-40)  and 
Orwig  (Gen.  Conf.  Jour.  1867  pp.  18-26)  to  see  that 
Neitz  had  not  altered  his  views. 

One  wonders  whether  Neitz  did  not  do  this  pur- 
posely, to  bring  up  discussion  at  the  General  Con- 
ference in  October  1867,  and  with  the  hope  that, 
perhaps,  the  article  in  the  discipline  would  be 
stricken  out  or  modified. 

At  any  rate,  during  the  examination  of  delegates, 
Orwig  once  more  preferred  charges  against  Neitz, 
as  the  conference  journal  records,  p.  9:  "because  he 
continues  to  spread  abroad  teachings  counter  to  the 
doctrine  of  sanctification  of  the  Evangelical  Associa- 
tion." 

Orwig  again  stated  that  he  did  this,  not  to  avenge 
himself  nor  to  have  Neitz  punished,  but  to  stop  the 
further  spread  of  his  erroneous  views. 

To  refresh  the  memories  of  all,  the  minutes  of  the 
General  Conference  of  1859  were  read,  also  Neitz's 
sermon  in  the  "Patriot." 


58  Christian  Perfection  in  the  Evangelical  Association 

Later  on  in  the  session,  Orwig  was  given  oppor- 
tunity to  prove  his  charges,  Neitz  to  make  his  defense. 
The  whole  matter  was  then  referred  to  a  special 
committee  which  drew  up  recommendations  and 
reported  to  conference  after  five  days  of  work  on  the 
case:  "Resolved,  that  Bro.  Neitz  makes  use  of 
expressions  and  figures  of  speech  of  which  we  decided- 
ly disapprove,  but,  after  the  explanation  which  he 
has  given,  it  appears  as  though  it  is  not  his  intention 
to  proclaim  doctrines  essentially  different  from  those 
of  our  church,  we  therefore  unanimously  recommend 
his  acquittal." 

M.  Lauer  speaking  for  the  committee  said:  "The 
committee  based  its  acquittal,  not  upon  his  sermon, 
but  upon  his  explanation  of  his  sermon  and  upon 
his  defense  before  conference." 

After  much  discussion  the  acquittal  report  was 
finally  adopted.  Then  a  committee  was  appointed 
to  bring  in  a  report  on  the  doctrine  of  sanctification. 
After  five  days  of  work  this  committee  reported 
(Gen.  Conf.  Jour.  1867  p.  74  seq.):  "Resolved, 
that  we,  still  firmly  convinced  of  the  scripturalness 
of  the  doctrine  of  sanctification  and  Christian  per- 
fection, as  the  same  is  contained  in  our  church  dis- 
cipline and  has  been  delivered  unto  us  by  the  fathers 
of  our  Association,  unanimously  declare  ourselves,  as 
heretofore,  so  also  hereafter,  to  hold  firmly  to  the 
following  points,  to  teach  and  to  defend  them: 

1.  Our  Lord  and  Saviour  Jesus  Christ  is  the 
only,  but  all-sufficient  source  and  perfect  pattern 
of  our  sanctification  and  Christian  perfection. 


Christian  Perfection  in  the  Evangelical  Association  59 

2.  Entire  sanctification,  which  as  its  first  element, 
consists  in  a  full  consecration  to  God  and  in  the 
salvation  from  all  sin,  i.e.  from  all  evil  inclinations 
and  desires,  together  with  the  possession  of  the 
complete  love  of  God,  wrought  by  the  Holy  Spirit 
and  Christ  dwelling  in  us,  whose  blood  makes  us  pure 
from  all  sin. 

3.  Christian  perfection  consists  in  this,  that  one, 
at  all  times  and  under  all  circumstances,  loves  God 
with  the  whole  heart,  his  neighbor  as  himself,  and 
heartily  loves  God's  children,  and  is  so  minded  as 
Jesus  Christ  also  was,  and  walks  as  he  walked. 

4.  That  this  state  of  sanctification  and  Christian 
perfection  is  attainable  in  this  life,  yea,  long  before 
death,  and  through  watchfulness  and  faithfulness 
can  be  kept  unimpaired  to  the  end:  so  that  a  steady 
growth  in  grace  occurs,  and  a  progress  from  glory  to 
glory  in  it. 

5.  That  one  attains  this  state  of  sanctification 
and  Christian  perfection  through  entire  consecration 
and  offering  oneself  up  to  God  and  through  belief  on 
the  Lord  Jesus  Christ,  as  the  only  conditions  taught 
and  set  down  in  the  word  of  God;  and  indeed  it  is 
usually  attained  gradually,  but  also  to  be  sure  in  a 
sudden  manner,  according  as  the  surrender  is  com- 
plete and  faith  in  Jesus  Christ  strong  and  without 
all  doubt. 

Resolved  further,  that  all  our  preachers  are  most 
earnestly  advised  to  use,  in  all  their  doctrinal  utter- 
ances and  sermons,  as  also  in  their  private  instruction 
on  this  highly  important  subject,  purposely,  such 


60  Christian  Perfection  in  the  Evangelical  Association 

expressions  and  manner  of  speech  as  will  not  be  mis- 
understood or  can  lead  to  deviations  from  the 
clearly  expressed  sense  of  our  doctrines;  so  that  there 
may  be  one  kind  of  opinion  among  us,  and  we  use 
one  mode  of  expression  as  accurately  as  possible." 

The  report  was  maturely  weighed  and  unani- 
mously adopted  by  a  rising  vote,  as  befitted  the  great 
importance  of  the  subject.  Whereupon  the  chair- 
man, Bishop  Joseph  Long,  remarked:  "I  wish  right 
here  to  remind  you  that  the  General  Conference  of 
the  Evangelical  Association  has  just  now  voted 
unanimously,  and,  if  this  is  not  binding  authority, 
then  there  is  none  in  our  church."  And  the  secretary 
of  the  conference  added  in  the  minutes,  "Let  us  hope 
that  for  the  future  all  misunderstandings  and  devia- 
tions will  be  avoided."  See  also  (Rem.  183)  (E.  A. 
360-1),  and  (Y.  H.  II  140-5)  for  accounts  of  this 
general  conference  action. 

Then  to  the  question,  as  to  what  attitude  was  to 
be  taken  in  regard  to  the  so-called  holiness  meetings, 
Bishop  Long  replied:  "I  should  think  that  if  such 
meetings  are  held  in  the  fear  of  God  and  for  the  pur- 
pose of  seeking  and  promoting  holiness,  one  should 
rejoice  over  it  and  co-operate,  but  if  they  degenerate, 
then  the  contrary  should  be  done." 

Long  and  Esher  were  elected  bishops;  Orwig, 
publisher;  R.  Dubs,  editor  of  the  Botschafter; 
Clewell,  of  the  Messenger;  Yeakel,  of  Sunday  School 
literature. 

Koch  the  secretary  allowed  Neitz  to  write  up,  for 
publication  in  the  General  Conference  journal,  his 


Christian  Perfection  in  the  Evangelical  Association  61 

speech  of  defense,  upon  which  was  based  his  acquit- 
tal. Neitz  in  so  doing  inserted  bitter  attacks  upon 
the  discipline  and  Esher,  things  which  he  did  not  say 
before  the  conference  at  all.  When  published  these 
aroused  once  more  the  personal  and  official  hostilities 
that  had  been  apparently  so  well  stilled  by  the 
action  of  the  general  conference. 

Shortly  after  conference  Clewell  published  in  the 
Messenger  the  statement  on  sanctification  that  he 
had  drawn  up  but  that  had  been  rejected  by  the 
general  conference  committee  in  selecting  the  one 
drawn  up  by  Esher  for  official  adoption.  Dubs  in 
the  Botschafter  on  December  6  called  public  atten- 
tion to  this  act  of  Clewell's.  So  began  friction 
between  the  two  editors  again. 

Yeakel  (Y.  H.  II  169)  reports  Clewell's  articles, 
in  the  Messenger  in  1868,  as  quite  at  variance  with 
the  official  doctrine  of  the  church  on  sanctification. 

On  Feb.  26,  1868  the  E.  Pa.  Conference  convened 
in  Reading,  Pa.  Bishop  Long  called  upon  Neitz  to 
take  back  the  attacks  he  had  written  into  his  general 
conference  speech  of  defense,  but  Neitz  maintained 
a  stolid  silence.  (Y.  H.  II  165.)  Lehr,  (G.  C.  G. 
30)  says:  "Some  high  official  [Esherl  wrote  a  letter 
of  protest  against  Bro.  Neitz,  but  expressly  stated 
that  it  was  no  charge." — After  much  discussion  the 
whole  matter  was  tabled.  Thus  we  see  that  per- 
sonal matters  at  least  were  not  all  settled. 

This  conference  endorsed  the  publication  of 
S.  G.  Rhoads'  "The  Old  Way."  Chapters  V  and  VI 
deal  with  justification,  regeneration,  sanctification, 


62  Christian  Perfection  in  the  Evangelical  Association 

growth  in  grace,  and  Christian  perfection  in  a 
thoroughly  Wesleyan  spirit.  But  Rhoads  does  not 
split  hairs  about  the  time  and  manner  of  securing 
entire  sanctification. 

On  June  17,  in  the  Botschafter,  Bishop  Long 
published  a  strong  denunciation  of  Neitz  and  prom- 
ised to  use  the  severest  disciplinary  measures  with 
him,  if,  before  his  conference  session  in  February, 
1869,  Neitz  did  not  do  as  he  had  been  requested  to 
do,  viz.,  recall  his  attacks  on  the  discipline  and 
Esher.  But  to  this  Neitz  made  no  reply  until  Feb. 
17,  1869,  when  he  published,  in  the  Botschafter,  a 
jovial  versification  upon  the  situation  entitled 
"Sporadisches."  For  the  German  and  the  English 
of  this  see  Appendix  VIII. 

During  1868,  D.  B.  Byers,  a  gifted  young  pre- 
siding elder  of  the  Illinois  Conference,  who  had 
attended  the  General  Conference  of  1867,  but  was 
dissatisfied  with  its  transactions,  read  to  a  meeting 
of  the  preachers  of  his  district,  at  Forreston,  a 
''Review  of  the  Proceedings  of  the  General  Con- 
ference of  the  Evangelical  Association,  held  at 
Pittsburg,  Pa.,  in  October  1867."  Bishop  Long 
asked  for  it,  read  it  through,  and  on  March  22,  1869 
demanded  of  Byers  to  recall  his  "Review"  publicly. 
But  Byers  did  not.  So,  at  the  Illinois  Conference, 
April  8,  Long  preferred  charges  against  him.  On 
trial  Byers  pled  guilty.  He  was  then  forgiven, 
provided  he  publicly  disavowed  the  attacks  he  had 
made  upon  the  discipline  and  doctrine  of  the  church 
on  entire  sanctification,  and  give  over  his  "Review" 


Christian  Perfection  in  the  Evangelical  Association  63 

to  one  of  the  bishops  for  destruction.  Fuller  ac- 
counts of  this  can  be  found  in  (Y.  H.  II  165-8)  and 
(C.  B.  Apr.  28,  1869). 

B.  Influence  of  'The  National  Holiness  Move- 
ment' upon  the  Evangelical  Association,  1867-9. 

'The  National  Holiness  Movement'  grew  out  of 
the  M.  E.  Church.  Since  1842,  Dr.  and  Mrs.  W.  C. 
Palmer  had  edited  "The  Guide  to  Holiness,"  a 
monthly  magazine  devoted  to  the  spread  of  the 
doctrine  and  experience  of  entire  sanctification. 
Around  these  leaders  gathered  an  ever  increasing 
number  of  preachers  and  people  who  emphasized 
this  doctrine.    They  were  mostly  Methodists. 

Rev.  John  S.  Inskip  became,  one  of  this  party. 
In  1867  he  led  in  the  calling  and  holding  of  a 
general  camp  meeting,  for  the  promotion  of  holiness, 
at  Vineland,  N.  J.,  July  17-26.  It  was  a  great  suc- 
cess. The  "National  Camp-Meeting  Association 
for  the  Promotion  of  Holiness"  was  organized. 
Inskip  was  elected  president  and  very  capably 
guided  the  movement  until  his  sudden  death  in  1884. 
W.  McDonald  and  succeeding  leaders  allowed  the 
movement  to  drift  until  today  it  is  almost  unknown. 
See  the  "Life  of  John  S.  Inskip"  published  in  1885  by 
the  Christian  Witness  Co. 

It  was  this  first  holiness  campmeeting  that  was 
mentioned  at  the  General  Conference  of  the  Evangel- 
ical Association  in  October  1867. 

In  the  Botschafter  of  July  8,  1868,  Dubs 
announced  the  second  of   these  national   holiness 


64  Christian  Perfection  in  the  Evangelical  Association 

campmeetings,  which  was  to  be  held  July  14-24 
near  Manheim,  Pa.  Being  "in  the  heart  of  the  E. 
Pa.  Confe'rence"  (Y.  H.  II  170  seq  )  and  about  2 
miles  from  the  birthplace  of  the  sainted  bishop  Sey- 
bert,  (C.  B.  July  29,  Aug.  5,  1868),  great  numbers  of 
the  people  of  the  Evangelical  Association  attended. 
Rev.  G.  Hughes  (Guide  to  Holiness  Sept.  1868, 
p.  89  seq.)  reports  that  Father  Henry  Boehm,  in  his 
93rd  year,  was  present. 

Yeakel,  who  was  from  the  first  a  member  of  the 
national  association,  records  that  there  were  38 
Evangelical  Association  preachers  present  and  that 
many  of  them  became  deeply  affected.  Rhoads 
says  there  were  41  present,  and  among  them  he 
names  Solomon  Neitz.  Hughes  writes:  "There 
were  31  ministers  of  the  Evangelical  Association 
who  visited  the  ground,  and  7  entered  into  full 
gospel  liberty.  A  minister  of  very  decided  ability  in 
his  conference,  who  had  hitherto  stood  aloof  from 
this  movement,  became  convinced  that  it  was  of 
God,  knelt  humbly  at  the  altar,  received  the  baptism, 
and  went  home  to  testify  what  he  had  felt  and  seen." 
— If  this  was  Neitz,  he  went  to  the  altar  with  his 
own  interpretation  of  what  he  was  doing  and  got  his 
blessing  in  his  own  way,  for  publicly  he  never 
showed  any  change  in  his  views  on  holiness. 

Rhoads  in  summing  up  the  results  of  the  meeting 
reported  that  over  a  thousand  professed  to  have 
experienced  entire  sanctification. 

This  meeting  had  a  great  effect  upon  the  style  of 
the  campmeetings  of  the  Evangelical  Association, 


Christian  Perfection  in  the  Evangelical  Association  65 

especially  in  Pennsylvania,  where  they  were  there- 
after announced  as  "for  the  conversion  of  sinners 
and  the  sanctification  of  believers."  Yeakel  (Y.  H. 
II  170  seq.)  tells  of  several  such  campmeetings  in 
the  Evangelical  Association. 

The  'National  Holiness  Movement'  produced 
other  important  results  in  the  Association.  In 
January  1869  "The  Living  Epistle,"  a  monthly 
magazine  "devoted  to  the  spread  of  biblical  knowl- 
edge, scriptural  holiness  and  pure  literature"  made 
its  appearance.  It  was  financially  backed,  edited 
and  published  by  a  small  group  of  ardent  ministerial 
and  lay  advocates  of  holiness.  For  a  full  account 
of  its  origin  see  (pp.  22-4  of  the  Epistle,  Jan.  1870) 
and  (Y.  H.  II  170). 

The  "Introductory"  article  on  page  1  of  the  first 
number  states:  "The  Epistle  will  not  be  contro- 
versial — It  will  teach  Holiness  in  strict  accordance 
with  the  Bible  and  the  article  on  Christian  perfec- 
tion in  the  Discipline  of  the  Evangelical  Association. 
— The  Epistle  will  be  thoroughly  "Evangelical"  but 
not  sectarian." 

Reuben  Yeakel  was  editor-in-chief.  E.  A. 
Hoffman  and  S.  L.  Wiest,  sons-in-law  of  W.  W. 
Orwig  were  assistant  editors.  A.  W.  Orwig,  son  of 
W.  W.  Orwig  was  publisher. 

The  Epistle  published  many  articles  by  preachers 
of  the  Evangelical  Association,  by  Methodist 
Episcopal  and  other  holiness  divines.  It  reprinted 
many  articles  from  the  "Guide  to  Holiness"  after 
which  it  was  closely  patterned. 


66  Christian  Perfection  in  the  Evangelical  Association 

"Das  Evangelische  Magazin"  was  the  German 
holiness  monthly  started  by  a  group  of  Evangelicals. 
The  officers  of  the  group  were  elected  in  January 
1869,  W.  W.  Orwig,  W.  Yost,  R.  Yeakel,  R.  Dubs, 
with  J.  J.  Esher  editor-in-chief.  The  first  number 
appeared  in  July  1869.  The  "Foreword"  by  Esher 
showed  it  was  to  "help  lead  believers  to  entire 
sanctification."  Yeakel  (Y.  H.  II  170)  says  of  it: 
"This  magazine  was  chiefly  intended  for  ministers 
and  advocated  holiness  emphatically. — It  was  heart- 
ily welcomed. — The  unfriendly  attitude  of  Clewell 
gave  more  intensity  to  the  cause. — Bishop  Long  was 
its  first  subscriber  and  assisted  it  with  communica- 
tions."— But  Long  died  a  week  or  two  before  the 
first  number  appeared.  The  "Magazin"  was  pat- 
terned after  the  "Epistle."  These  two  monthlies 
became  popular  and  influential  in  the  Evangelical 
Association  and  in  1871  were  adopted  as  official 
organs  of  the  church.  They  have  always  stood 
squarely  by  the  established  doctrine  of  the  Evan- 
gelical Association.  They  are  regular  treasure 
houses  on  sanctification,  and  a  striking  proof  of 
the  great  influence  of  the  "National  Holiness 
Movement"  on  the  Evangelical  Association. 

C.  Further  Controversy  Led  by  Esher  and  Neitz 
1869-75. 

When  Neitz's  poem  "Sporadisches"  appeared  in 
the  Botschafter  Feb.  17,  1869,  in  reply  to  protests 
by  Esher  and  Long,  it  only  served  to  make  more 


Christian  Perfection  in  the  Evangelical  Association  67 

certain  and  bitter  his  trial  at  the  session  of  the 
E.  Pa.  Conference  a  week  or  so  later. 

Yost  testifies  that  Neitz,  when  on  trial  con- 
cerning the  poem,  said  he  "had  no  idea  that  Dubs 
would  publish  the  verses."  But  Yost  explains: 
"Dubs  knew  that  Neitz  expected  him  to  print  the 
poem  and  that  he  would  have  to  do  it  or  lose  Neitz's 
friendship  and  votes.  For  it  was  through  the 
votes  controlled  by  Neitz  that  Dubs  had  been  elected 
editor  in  1867.  Neitz,  Dubs  and  I  boarded  at  the 
same  place  during  that  general  conference  and  I  one 
day  heard  Neitz  say  to  Dubs,  "If  you  treat  me  like 
Billy  Orwig  and  Koch  have  done  'Dann  sollt  dich 
der  Teufel  holen!'  [Then  the  devil  take  you!]"— 
Dubs  privately  was  a  good  friend  to  Neitz,  but 
publicly  always  orthodox  on  holiness.  Both  atti- 
tudes were  good  policies  to  win  votes." 

Bowman  (H.  R.  5-17),  Lehr  (G.  C.  G.  39-41), 
Yeakel  (Y.  H.  II  172-3)  (Y.  L.  L.  117-121)  and  Yost 
(Rem.  192-3)  and  (C.  B.  Mar.  17,  1869),  all  give 
accounts  of  this  last  trial  of  Neitz  — Henry  Stetzel 
brought  charges.  Neitz  defended  himself.  The 
matter  was  thoroughly  discussed  and  referred  to  a 
committee  of  five  who  finally  brought  in  a  compro- 
mise report  that  outwardly  gave  the  victory  to  the 
orthodox  leaders  of  the  church,  but  really  made 
concessions  to  avoid  trouble  and  to  keep  Neitz 
and  his  party  in  the  Evangelical  Association. 

Yeakel's  closing  comment  is:  "To  most  of  the 
annual  conferences  this  judgment  seemed  much  too 
lenient,  to  which  they  also  gave  expression.  This 
however  did  not  result  in  further  action." 


68  Christian  Perfection  in  the  Evangelical  Association 

After  Long's  death  in  June  1869,  Esher  was  the 
only  bishop.  He  soon  found  the  church  divided  into 
two  camps — his  friends  and  his  enemies — in  discipli- 
nary, doctrinal  and  personal  matters.  Neitz  was 
his  chief  enemy. 

Yeakel  (Y.  H.  II  181)  tells  of  the  third  national 
holiness  campmeeting,  and  the  campmeetings  in 
the  Evangelical  Association  patterned  after  it,  held 
during  the  summer  of  1869. 

During  1869  the  Botschafter  had  over  40  articles 
on  holiness,  among  them  a  notable  series  by  Jacob 
Young,  while  the  Messenger  had  only  6. 

The  national  holiness  campmeeting  held  at 
Hamilton,  Mass.,  in  1870  affected  many  preachers  in 
New  England.  In  the  '90's  some  of  these,  with  their 
people  and  churches,  came  over  into  the  Evangelical 
Association  and  formed  its  New  England  Conference. 

In  1870  Byers  assailed  the  Epistle  with  consider- 
able zeal  for  its  strict  stand  on  holiness.  (Y.  H.  II 
168.)  In  the  July,  August,  and  September  numbers 
of  the  Epistle,  the  editor  finishes  up  the  defense  with 
"A  Dialogue  between  Daniel  and  Reuben"  [Byers 
and  Yeakel]  on  entire  sanctification. 

The  Botschafter  published  about  35  holiness 
articles  in  1870,  while  the  Messenger  jumped  to  50. 
The  latter  featured  a  series  of  controversial  articles 
between  Byers  and  Yeakel  up  to  May  12,  a  series 
by  Jacob  Young  followed  till  September  1,  from  then 
on  till  the  end  of  the  year  Clewell's  own  comments 
and  exposition  on  entire  sanctification  took  the 
lead.     In  these,  although  he  claimed  to  take  basis 


Christian  Perfection  in  the  Evangelical  Association  69 

upon  the  discipline  and  the  deliverance  of  the 
General  Conference  of  1867,  Clewell  deviated  quite 
plainly  from  the  recognized  official  views  of  the 
church.  His  article  of  Nov.  10,  1870  gave  special 
offense.  By  continued  writing  Clewell  finally 
brought  upon  himself  action  by  the  leaders  of  the 
church  in  January  1871.  (Y.  H.  II  188-9.)  Charges 
were  preferred  against  Clewell.  When  the  board 
of  publication  met  to  investigate  them,  Clewell  had 
an  injunction  served  on  the  board  to  stop  further 
action.  The  board,  in  court,  succeeded  in  having 
the  injunction  dissolved.  Clewell  then  resigned  and 
Yeakel  was  appointed  editor  of  the  Messenger, 
with  A.  W.  Orwig,  assistant. 

Solomon  Neitz  had  written  to  Clewell  to  main- 
tain his  position  and  that  the  E.  Pa.  Conference 
would  stand  by  him.  After  Clewell  resigned  he  went 
to  the  annual  session  of  that  conference  in  February 
1871.  It  censured  him  for  resorting  to  the  civil 
courts,  but  still  tried  to  shield  him  some.  It  recorded 
its  disapproval  of  the  actions  of  the  board  of  publica- 
tion. (E.  A.  379.)  Thos.  Bowman,  who  was  present 
and  active  at  this  session  explains  in  full  (H.  R.  4) 
that  this  was  done  "not  merely  on  account  of  per- 
sonal sympathy  for  Clewell  and  the  manner  in  which 
the  board  proceeded,  but  because  the  large  majority 
of  the  conference,  then  completely  controlled  by 
Neitz,  was  in  full  harmony  with  the  doctrinal  views 
of  Clewell. — This  E.  Pa.  Conference  action  was 
declared  illegal  at  the  following  general  conference 
and  ordered  to  be  expunged  from  the  minutes  of  the 
E.  Pa.  Conference." 


70  Christian  Perfection  in  the  Evangelical  Association 

The  Pittsburg  Conference  had  suspended  Clewell 
from  the  ministry  for  his  trouble  with  the  board  of 
publication.  At  its  annual  session  Mar.  15,  1871,  it 
required  of  him  a  written  confession  of  having  "done 
wrong  in  defaming  our  Articles  of  Faith  and  appeal- 
ing to  the  civil  law"  before  it  restored  his  credentials 
to  him.  (Y.  H.  II  189.)  Clewell  then  joined  the 
Methodist  Episcopal  Church  for  a  while. 

Esher,  in  his  episcopal  address  to  the  General 
Conference,  convening  in  Naperville,  111.,  Oct.  12, 
1871,  spoke  at  length  on  the  necessity  for  true 
teaching  and  living  of  Christian  perfection.  He  held 
forth  quite  clearly  his  belief  that  stricter  application 
of  the  discipline  would  eliminate  a  few  trouble 
makers  and  secure  uniformity  in  doctrine  and  prac- 
tice.   (E.  M.  Oct.  19,  1871.) 

Chas.  Hammer  preached  an  especially  strong 
sermon  on  entire  sanctification  during  the  time  of 
this  session.    (Y.  H.  II  151-2.) 

Esher  and  R.  Yeakel  were  elected  bishops  and 
the  followers  of  Neitz  despaired  at  last,  after  four 
failures,  of  ever  electing  Neitz  bishop.  During  the 
next  quadrennium  they  cast  about  for  a  man  whom 
they  could  elect  bishop  to  checkmate  Esher. 

The  following  editors  were  elected:  R.  Dubs  of 
"Botschafter";  Jacob  Hartzler  of  "Messenger"; 
Wm.Horn  of  German  S.  S.  literature  and  "Magazin," 
which  was  changed  into  a  Sunday  School  and  family 
magazine;  Jacob  Young  of  English  S.  S.  literature 
and  "Epistle,"  which,  adopted  as  the  official  maga- 
zine of  the  Evangelical  Association  for  the  spread  of 


Christian  Perfection  in  the  Evangelical  Association  71 

holiness,  was  the  first  of  its  sort  official  for  any 
denomination.  W.  F.  Schneider  was  elected  pub- 
lisher. 

The  30%  increase  in  membership  for  the  quadren- 
nium  just  closed,  was  generally  attributed  to  the 
revival  of  holiness  in  the  Evangelical  Association. 

In  1871  the  printing  of  articles  on  holiness 
reached  its  height.  There  were  65  in  the  Mes- 
senger, 40  in  the  Botschafter.  The  Neitz  faction 
had  no  chance,  after  Clewell  left,  to  present  their 
views  in  the  church  papers.  Continued  repression 
led  them  into  restless  dissatisfaction,  criticism, 
personal  prejudices  and  hatreds,  and,  at  last,  into 
church  politics  and  open  revolt  in  the  hope  of  getting 
the  fair  chance  for  public  expression  which  they 
wanted.  This  presents  an  odd  spectacle:  two  fac- 
tions in  the  church,  both  zealously  preaching  their 
differing  views  on  holiness,  yet  opposing  and  trying 
to  get  the  mastery  over  each  other.  The  expected 
result  of  such  an  impossible  situation  became 
increasingly  evident,  viz.  a  falling  off  of  interest  in 
holiness  and  an  intensification  of  personal  jealousies 
and  party  strife. 

The  summer  of  1872  presiding  elder  J.  Yeakel 
held  very  successfully  a  union  holiness  camp- 
meeting  at  Easton,  Pa.  The  newly  elected  bishop 
R.  Yeakel  was  the  chief  speaker — Thos.  Bowman 
conducted  a  similar  one  at  Ringgold,  Pa.  (Y.  H.  II 
195-8.) 

W.  W.  Orwig  in  1872  published  his  book  "Die 
Heilsfuelle"   (The  Fulness  of   Salvation).     It   was 


72  Christian  Perfection  in  the  Evangelical  Association 

devoted  to  the  elucidation  of  sanctification.  It  was 
cordially  welcomed  by  the  leaders  of  the  Evangelical 
Association  and  Dr.  Nast  of  the  German  Methodist 
Episcopal  Church. 

The  number  of  articles  on  holiness  in  the  church 
papers  fell  off  one  half  in  1872.  In  1873  the  Bot- 
schafter,  edited  by  Dubs,  fell  off  still  more. 

During  1873,  H.  J.  Bowman  attacked  the  views 
of  J.  Hartzler,  editor  of  the  Messenger,  concerning 
sanctification.  Byers  in  turn  attacked  Bowman  as 
one  who  bothered  Christians  simply  because  they 
did  not  fall  into  line  with  the  Inskip  methods  of 
promoting  holiness. 

Bishop  Esher,  after  holding  the  annual  con- 
ferences in  1873,  summed  up  the  spiritual  needs  of 
the  Evangelical  Association  as  the  needs  for  deeper 
piety,  holy  living,  and  stricter  enforcement  of  the 
discipline.  (Y.  H.  II  200-2)  (C.  B.  Oct.  8,  1873). 
Yeakel  himself  adds:  "About  half  of  the  preachers 
had  assumed  a  neutral  attitude  toward  the  holiness 
movement  of  the  past  six  or  eight  years,  criticized  it 
and  remained  far  behind.  Others  contented  them- 
selves with  superficiality. — Thus  we  notice  two  op- 
posing tendencies  in  the  Evangelical  Association, 
one  toward  holiness,  the  other  toward  moral  deteri- 
oration.— The  painful  query  would  often  arise: 
Which  of  the  two  will  finally  obtain  the  victory?" 

In  1874  the  Botschafter  fell  off  still  more,  to 
only  13  holiness  articles.  The  Messenger  staged  a 
controversial  discussion  between  "Occasional,"  who 
probably  was  Byers,  and  J.  Lerch  and  W.  W.  Orwig. 


Christian  Perfection  in  the  Evangelical  Association  73 

During  the  summer  of  1874  J.  Yeakel  held  an- 
other union  holiness  campmeeting  at  Easton,  Pa. 
with  the  same  chief  speaker  and  general  results  as 
the  one  of  1872. 

During  1874  Christopher  Yeakel,  a  local  preacher 
of  Pennsylvania,  passed  away,  having  reached  his 
90th  year.  Y.  H.  II  204-5  is  an  account  of  his 
unusually  clear  views  on  entire  sanctification. 

Yeakel  (Y.  H.  II  207-8)  reports,  of  Thos.  Bow- 
man's campmeeting  at  Bingen,  Pa.  in  August 
1875,  that  "scores  entered  into  the  experience  of 
perfect  love." 

By  1875,  the  Living  Epistle,  the  only  monthly 
of  the  Evangelical  Association  devoted  at  all  to 
holiness,  had  become  two  thirds  a  family  and  Sunday 
School  magazine. 

During  1875  the  Messenger  had  only  7  holiness 
articles,  the  Botschafter  12.  Thus,  from  1871-5,  they 
fell  off  from  105  to  19  such  articles,  a  decrease  to  one- 
fifth  of  what  they  had  held  just  4  years  previous. 
There  was  no  controversy  over  entire  sanctification 
in  the  church  papers  in  1875.  The  church  leaders 
were  engaged  in  official  and  personal  rivalries  by  that 
time.  The  period  of  controversy  over  the  doctrine 
of  Christian  perfection  had  clearly  ended. 

To  sum  up  this  period:  From  1857,  when  Neitz 
came  out  in  reply  to  Orwig  (and  Yeakel),  until 
1867,  when  Neitz  was  quite  effectively  silenced, 
largely  as  a  result  of  Orwig's  efforts,  these  two  men 
were  the  leaders  of  two  parties  in  the  Evangelical 


74  Christian  Perfection  in  the  Evangelical  Association 

Association  quite  definitely  opposed  to  each  other 
in  controversy  over  the  doctrine  of  Christian  per- 
fection. From  1867  to  1871,  the  National  Holiness 
Movement  gave  a  great  impetus  to  the  party  and 
views  headed  by  Orwig  and  Esher.  After  the  death 
of  Bishop  Long  in  1869,  and  more  evidently  so  after 
1871,  the  struggle  between  the  factions  gradually 
changed  from  one  over  doctrine  to  one  over  personal 
and  disciplinary  issues.  These  latter  focussed  in  the 
official  standing  and  policy  of  Bishop  J.  J.  Esher, 
Doctrinal  controversy  by  1875  gave  way  to  this  new 
struggle  which  it  had  helped  to  originate. 


CHAPTER  IV 
THE  PERIOD  OF  DECLINE,  1875-1894 

Factional  Struggle  for  Supremacy  and  Con- 
sequent Decline  of  Interest  in 
Christian    Perfection 

The  General  Conference  of  1875  met  in  Phila- 
delphia, on  October  14.  It  was  regarded  by  the 
Neitz  and  Esher  factions  chiefly  as  an  opportunity 
to  advance  their  opposing  interests.  For  party 
spirit  had  steadily  increased  ever  since  the  Neitz- 
Orwig  conflict  in  1859.  By  1875  doctrinal  items  had 
become  purely  incidental,  used  simply  as  one  of 
many  means  to  the  end  of  factional  advancement 
and  power.  This  strife  kept  growing  more  bitter, 
as  the  years  passed  by  until,  in  1887-94,  it  split  the 
church  into  two. 

The  Esher  faction,  speaking  through  Yeakel  and 
Esher  in  the  episcopal  message  of  1875  announced 
their  intention  to  wield  the  discipline  more  dili- 
gently than  ever  to  establish  godliness  and  order  in 
the  church.    (Y.  H.  II  208-9.) 

The  Neitz  faction  were  determined  to  place  their 
own  men  in  the  offices  of  the  church  to  enforce  the 
discipline  as  they  interpreted  it. 

The  conference  elected  four  bishops:  J.  J.  Esher, 
R.  Yeakel,  R.  Dubs,  and  Thos.  Bowman.  Dubs  by 
shrewd  personal  policy  had  gained  the  backing  of  the 
Neitz  faction  and  enough  of  the  Esher  faction  to 

75 


76  Christian  Perfection  in  tJte  Evangelical  Association 

elect  him.  He  went  in,  moved  by  political  considera- 
tions and  personal  ambitions,  to  oppose  Esher  and 
to  undermine  his  official  power  and  influence  in  the 
church,  (H.  R.  18-9).  Dubs  thus  became  the  hope 
and  the  leader  of  the  party  opposed  to  Esher,  inherit- 
ing the  spirit  and  the  following  of  Neitz.  For  the 
fuller  story  of  the  party  motives  of  this  time  read 
(H.  R.  preface,  introduction,  and  pp.  1-20)  (E.  A. 
557-8)  and  (Y.  H.  II  335). 

The  other  general  officers  were  re-elected  except 
that  H.  J.  Bowman  replaced  Young  as  editor  of  the 
Epistle  and  M.  Lauer  followed  Dubs  as  editor  of  the 
Botschafter.  Yost  says  that  several  voted  for 
D.  B.  Byers  for  editor  of  the  Epistle,  just  to  bother 
him,  knowing  well  that  he  was  not  in  sympathy  with 
the  particular  emphasis  that  the  Epistle  placed  upon 
entire  sanctification.  After  he  had  received  enough 
votes  to  make  him  really  a  candidate,  Byers,  amidst 
the  smiles  of  many,  withdrew  his  name. 

In  1876  the  Botschafter  had  only  7  articles  on 
the  general  subject  of  holiness.  These  were  mostly 
by  Lauer,  the  editor.  The  Messenger  had  26, 
mostly  in  the  three  altercations  between  (1)  "In- 
quirer" and  Bishop  Yeakel,  (2)  Byers  and  Thos.  K. 
Doty,  (3)  J.  Hartzler  of  the  Messenger  and  H.  J. 
Bowman  of  the  Epistle. 

The  biography  of  S.  G.  Rhoads  appears  in  the 
Messenger,  Jan.  20,  1876.  Bishop  S.  P.  Spreng 
calls  Jacob  Young  the  greatest  holiness  orator  of  the 
Evangelical  Association,  during  these  years. 


Christian  Perfection  in  the  Evangelical  Association  77 

1877  saw  20  holiness  articles  in  the  Botschafter, 
6  were  a  discussion  between  Orwig  and  H.  J.  Bow- 
man, 7  were  by  editor  Lauer. — There  were  20  articles 
in  the  Messenger;  three  discussions, — (1)  Byers 
vs.  Bishop  Yeakel,  (2)  J.  Hartzler  vs.  H.  J.  Bowman, 
and  (3)  J.  Hartzler  vs.  Bishop  Yeakel. 

In  Aug.  1877  a  new  edition  of  the  German  hymn- 
book  of  the  Evangelical  Association  came  out.  It 
contained  585  pages.  The  hymns  on  pp.  443-70 
were  on  sanctification  and  Christian  perfection. 

For  1878,  there  were  5  articles  in  the  Botschafter, 
4  by  Lauer;  also  5  scattered  articles  in  the  Mes- 
senger.— In  the  Epistle  appeared  a  disputation 
between  Byers  and  H.  J.  Bowman. 

In  the  Messenger  of  May  22,  1879,  Bishop  Dubs 
published  an  article  on  the  holiness  movement. 
Bowman  reprinted  it  in  the  Epistle  commenting  that 
he  was  "glad  that  the  Bishop  had  spoken  so  plainly 
on  entire  sanctification  as  'the  central  idea  of 
experimental  Christianity' — also  that  the  Bishop 
rejoices  in  having  this  doctrine  'strongly  presented  to 
believers  and  the  attainment  of  that  state  of  grace 
pressingly  urged  upon  the  church.'  " 

Editor  Hartzler  in  the  Messenger,  July  3,  referred 
to  Bowman's  comments  on  Dubs  as  follows:  "It  is 
no  new  thing  for  Bishop  Dubs  to  express  himself 
'so  plainly  on  entire  sanctification.' — He  has  always 
been  an  earnest  defender  of  holiness,  as  held  by  our 
church.  No  one  has  been  more  definite  and  emphatic 
than  he. — He  has  always  been  careful  to  avoid  the 
error  of  'taking  holiness  out  of  its  proper  connec- 


78  Christian  Perfection  in  the  Evangelical  Association 

tions.'  It  is  the  very  heart  of  the  Christian  scheme, 
but  you  must  not  tear  it  loose.  It  is  the  grand  aim 
of  remedial  love,  but  not  the  whole."  Hartzler 
remarked  that  Dubs  referred  to  "the  cause  of  the 
'calm  in  the  so-called  holiness  movement'  as  being  in 
part  'injudicious  leaders,  who  endeavored  to  enforce 
measures  and  methods  which  produced  harm.'  " 

This  'calm'  to  which  Dubs  referred  can  be  noted 
in  the  church  papers:  40  articles  appeared  in  them 
in  1877,  only  10  in  1878,  and  only  5  in  1879  up  to 
the  time,  May,  when  Dubs  published  his  article  of 
comment  upon  the  'calm.'  This  comment  naturally 
called  forth  more  articles  in  the  latter  part  of  the 
year,  ennogh  to  make  20  for  the  whole  year,  8  in  the 
Botschafter,  12  in  the  Messenger. 

General  Conference  was  held  in  Chicago,  in 
October  1879.  The  episcopal  message  placed 
renewed  emphasis  upon  the  need  for  and  importance 
of  holiness  in  the  Evangelical  Association,  (V.  H. 
210-1). 

Esher,  Dubs,  and  Bowman  were  elected  bishops. 
Yeakel  became  principal  of  the  theological  seminary 
in  Naperville,  111. 

Lauer  and  Yost  were  elected  publishers;  Horn, 
editor  of  the  Botschafter;  H.  B.  Hartzler,  of  the 
Messenger;  H.  J.  Bowman  of  the  Epistle,  and  C.  A. 
Thomas  of  the  Magazin. 

In  January  1880,  very  much  to  the  annoyance  of 
Esher  and  the  orthodox  party,  editor  H.  B.  Hartzler 
of  the  Messenger  chose  T.  G.  Clewell  as  assistant 


Christian  Perfection  in  the  Evangelical  Association  79 

editor.    But  Dubs  and  his  party  were  able  to  keep 
Clewell  there. 

In  1881  the  total  number  of  articles  on  entire 
sanctification,  etc.,  was  the  lowest  since  1864,  only 
8,  6  in  the  Botschafter,  2  in  the  Messenger. 

In  1882  there  was  an  increase  to  8  in  the  Bot- 
schafter, nearly  all  by  Esher,  and  7  in  the  Messenger. 
This  same  year,  H.  J.  Bowman  published  his 
book,  a  compilation  of  "Voices  on  Holiness. " — The 
New  English  hymnbook  of  the  Evangelical  Associa- 
tion came  out,  having  875  hymns;  those  359-90  were 
on  entire  sanctification, — No.  362  by  A.  W.  Orwig, 
No.  385  by  Wm.  Horn. 

In  1883  each  of  the  church  papers  carried  5  scat- 
tered articles  on  sanctification.  For  a  table  of  the 
number  of  holiness  articles  appearing  in  the  church 
papers  year  by  year  see  Appendix  IX. 

At  this  time  Bishop  Esher  completed  the  revision 
of  the  catechism  of  the  church,  which  he  had  been 
asked  to  write.  Let  me  cite  here  the  questions  and 
answers  which  Esher  had  in  the  catechism  upon  our 
subject:  (pp.  122-129). 
"301.  What  is  sanctification? 

That  work  of  the  Holy  Spirit  in  us  whereby 
our  sanctification  is  perfected. 
302.  Wherein  does  entire  sanctification  consist? 

In  purification  from  all  sin  or  eradication  of 
all  evil  affections  and  desires;  and  in  our 
complete  renewal  and  perfect  consecration 
of  spirit,  soul,  and  body  to  the  service  and 
glory  of  God. 


80  Christian  Perfection  in  the  Evangelical  Association 

303.  What  is  the  divine  condition  of  our  sancti- 

fication? 
Faith  in  Jesus  Christ. 

304.  How   does   this   faith   of   the   child   of   God 

approve  itself  unto  sanctification? 
By  our  walking  in  the  light  and  denying  all 
ungodliness  and  worldly  lusts;  by  childlike 
fidelity  toward  God  and  resignation  to  his  will; 
by  an  ardent  desire  for  the  fullness  of  salvation 
in  Christ,  and  a  confident  appropriation  of 
the  same  to  ourselves. 

305.  What  are  the  means  through  which  the  Holy 

Spirit  effects  the  work  of  sanctification  in 

God's  children? 
The  Word  of  God,  and  the  blood  of  Jesus 
Christ,  the  Son  of  God. 

306.  What  docs  sanctification  effect? 
Christian  Perfection. 

307.  Wherein  does  Christian  perfection  consist? 

In  being  pure  as  Jesus  Christ  our  pattern  is 
pure,  having  in  us  the  same  mind  which  was 
also  in  Him,  and  walking  even  as  He  walked. 

308.  Whereby    does    Christian    perfection    prove 

itself? 
Herein,  that  we  in  truth  love  God  perfectly, 
and  our  neighbors  as  ourselves,  and  thus  keep 
the  commandments  of  God. 

309.  WThat  is  the  effect  of  Christian  perfection? 

A  constantly  increasing  growth  in  divine 
knowledge  and  spiritual  strength,  in  fruitful- 
ness  in  good  works  to  the  glory  of  God,  and 
in  the  blessedness  of  this  state  of  grace. 


Christian  Perfection  in  the  Evangelical  Association  81 

310.  Who  attains  to  this  state  of  sanctlfication  and 

Christian  perfection? 
It  is  the  calling  and  privilege  of  every  Chris- 
tian in  this  life  to  be  wholly  sanctified  and 
without  blame  before  God,  in  love,  and  thus 
to  walk  in  the  commandments  of  God. 

311.  Has  a  Christian,  thus  consecrated  to  God,  still 

to  endure  sufferings  and  temptations? 
Yes;  for  sanctification  and  Christian  perfection 
by  no  means  exempt  him  from  these  things; 
but  he  endures  them  with  perfect  resignation 
and  filial  trust  in  God,  and  is  thankful  in  all 
things. 

312.  Is  such  a  Christian  still  in  danger  of  falling? 
Yes;  for  even  our  Lord  was  tempted  in  all 
points,  yet  without  sin;  so  also  is  the  wholly 
sanctified  Christian  assailed  outwardly  with 
all  manner  of  temptations. 

313.  How  should  he  guard  against  these  tempta- 

tions? 
He  should  always  watch,  and  pray  without 
ceasing,  preserve  a  conscience  void  of  offence, 
and  ever  strengthen  himself  by  means  of  the 
Word  of  God. 

314.  What  is  the  result  of  such  life  and  conduct? 
The  Christian  thus  lives  by  the  faith  of  the 
Son  of  God,  and  thereby  has  constant  and 
perfect  victory  over  every  sin,  grace  to  keep 
the  commandments  of  God  and  to  be  faithful 
in  his  calling,  and  is  kept  by  the  power  of 
God  unto  eternal  salvation." 


82  Christian  Perfection  in  the  Evangelical  Association 

General  Conference,  had  Esher  write  a  "Smaller 
Catechism,"  in  simpler  terms  and  sentences,  for  the 
younger  catechumens.  It  was  published  in  1889  and 
does  not  differ  in  substance  from  this  one  of  1883. 

The  General  Conference  of  1883. met  in  Allen- 
town,  Pa.,  on  October  4th.  S.  Neitz  was  a  delegate 
but  physically  unable  to  attend.  Expression  of 
sympathy  was  sent  to  him  by  the  conference.  By 
this  time  so  many  items  of  official  misconduct  had 
accumulated  against  Dubs  that  Esher  brought 
charges  against  him.  (E.  A.  558-61)  (H.  R.  20-79). 
After  much  open  discussion,  conference  directed  the 
three  bishops  to  settle  their  difference  privately  if 
possible.  After  an  admission  of  his  guilt  by  Dubs, 
Esher  and  Bowman  no  longer  pressed  the  charges 
against  him  hoping  that  Dubs  would  desist  from 
his  machinations.    But  this  proved  to  be  a  vain  hope. 

The  only  change  in  the  list  of  general  officers 
elected  by  this  general  conference  was  P.  W.  Raida- 
baugh,  a  Dubs  man,  displacing  H.  J.  Bowman  as 
editor  of  the  Epistle. 

In  1884  the  papers  had  13  articles  on  holiness;  in 
1885  only  4,  the  lowest  since  1861. 

In  1885  J.  Yeakel  published  his  book  "Die 
Heiligung  des  Menschen"  (The  Sanctification  of 
Man).  The  book  was  dedicated  to  Bishop  Esher. 
It  treated  sanctification  under  the  following  heads: 

1.  The  Necessity  for  Sanctification. 

2.  The  Preparation  for  Sanctification. 

3.  The  Mediation  of  Sanctification. 

4.  The  Consummation  of  Sanctification. 

5.  The  Final  Aim  of  Sanctification. 


Christian  Perfection  in  the  Evangelical  Association  83 

In  1886  the  papers  again  had  a  total  of  only  4 
articles  on  holiness.  These  were  all  in  the  Mes- 
senger. 

January  2,  1887  Chas.  Hammer,  a  champion  of 
holiness  died.  See  (S.  H.  69-70)  for  Spreng's  com- 
ment upon  Hammer's  life. 

The  General  Conference  met  September  1,  1887, 
in  Buffalo,  N.  Y.  For  the  stormy  history  of  the  ever 
increasing  partisan  jealousies  and  strife  since  1883, 
including  this  general  conference,  see  (H.  R.  80- 
107)  (E.  A.  561-7)  Suffice  it  for  our  purposes  to 
say  that  charges  were  presented  against  H  B 
Hartzler  for  official  misconduct,  as  editor  of  the 
Messenger,  and  that,  after  a  long  and  bitterly  fought 
trial,  he  was  deposed.  The  Esher  party  were  the 
"majority"  at  this  general  conference  and  so  came 
out  ahead  of  the  Dubs  party  known  as  the  "minor- 
ity." 

Esher,  Dubs,  and  Bowman  were  re-elected 
bishops.  S.  P.  Spreng  was  elected  editor  of  the 
Messenger.  J.  C.  Hornberger,  an  Esher  man,  was 
elected  editor  of  the  Epistle. 

In  the  Messenger  of  Sept.  6,  the  episcopal  mes- 
sage once  more  bewailed  the  fact  of  a  serious  lack  of 
sanctification  on  the  part  of  the  ministers  of  the 
Association. 

The  minority,  or  Dubs  party,  deprived' of  any 
paper  in  which  they  could  effectually  voice  their 
views,  grievances,  and  charges,  established  and 
incorporated  "The  Evangelical  Publishing  Co."  at 
Harrisburg,  Pa.,  and  on  Nov.  14,  1887,  began  to 


84  Christian  Perfection  in  the  Evangelical  Association 

issue  a  weekly  paper  called  "The  Evangelical." 
Having  a  paper  which  they  absolutely  owned  and 
controlled,  the  minority  began  to  say  all  that  they 
wanted  to  about  the  leaders  of  the  majority.  The 
Botschafter  and  the  Messenger  made  valiant  re- 
sponse and  so  the  disturbance  in  the  Evangelical 
Association  multiplied. 

In  the  spring  of  1889  Esher  drew  up  a  carefully 
worded  episcopal  address  to  quiet  the  crisis  pre- 
cipitated by  the  clash  at  the  general  conference  of 
1887.  It  was  a  detailed,  firm,  yet  kindly  statement 
of  facts  relative  thereto  and  an  appeal  for  loyalty 
and  harmony  in  the  church.  Dubs  refused  to  sign  it, 
even  though  he  did  not  point  out  anything  objec- 
tionable in  it,  and  it  was  never  published.  The 
concluding  paragraphs  of  this  address  are  an  urgent 
exhortation  to  holiness  on  the  part  of  the  ministry 
and  people.    (H.  R.  108-15.) 

In  February  1890  Dubs  was  at  last  brought  to 
trial,  convicted  and  deposed.  (H.  R.  116-26)  (E.  A. 
569).  His  followers  began  to  withdraw  from  the 
Evangelical  Association  and  to  organize  themselves 
under  the  name  of  the  "United  Evangelicals."  In 
all  this,  however,  there  was  no  question  of  doctrinal 
differences.  Dubs  moved  to  Chicago  and  became 
editor  of  the  "Deutsche  Allgemeine  Zeitung"  which 
became  the  German  paper  of  the  minority  party. 

Two  general  conferences  were  held  in  1891.  The 
majority  held  theirs  at  Indianapolis.  They  elected 
Esher,  Bowman,  Breyfogel,  and  Horn  bishops; 
Lauer  and  Mattill  publishers;  G.  Heinmiller,  editor 


Christian  Perfection  in  the  Evangelical  Association  85 

of  the  Botschafter;  Spreng,  of  the  Messenger; 
Hornberger,  of  the  Epistle;  Thomas,  of  the  Maga- 
zin. — The  minority  held  their  general  conference  at 
Philadelphia.  They  elected  Dubs,  Haman,  and 
Stanford  bishops,  also  a  full  set  of  editors.  About 
two-fifths  of  the  members  of  the  church  adhered  to 
the  minority.  The  split  did  not  occur  because  of 
doctrinal  differences,  for  orthodox  and  irregular 
thinkers  about  entire  sanctification  were  to  be  found 
in  both  groups.  (H.  R.  127  seq.)  (E.  A  569-73) 
and  (Introduction  to  U.  E.  Discipline).  Dubs 
himself  in  an  editorial  in  the  Deutsche  Allgemeine 
Zeitung,  Mar.  15,  1893,  says  that  R.  Yeakel  had 
told  the  M.  E.  preachers  at  Linwood  Park  National 
Holiness  Campmeeting  that  the  majority  was  for 
holiness  but  the  minority  was  against  it,  hence  the 
split.  Then  Dubs  says:  "The  minority  also,  in  this 
regard,  stands  upon  the  old  ground  of  the  Evangeli- 
cal fathers,  and  strives  also  to  carry  through  this 
doctrine  in  a  practical  way.  On  this  point  there 
prevails  no  difference  of  opinion  on  the  part  of  the 
minority." 

In  1893  Joshua  Gill,  J.  C.  Briggs  and  D.  F.  Burns 
attended  the  E.  Pa.  Conference  session,  and  joined 
the  Evangelical  Association.  They  had  been  Metho- 
dist Episcopal  holiness  preachers,  but  now  wanted 
to  connect  up  their  people  and  churches,  in  the  New 
England  states,  with  the  Evangelical  Association. 
In  this  session  of  1893,  this  New  England  work  was 
made  a  part  of  the  Allentown  District  of  the  E.  Pa. 
Conference.     In  1895  it  was  constituted  a  district 


86  Christian  Perfection  in  the  Evangelical  Association 

under  Joshua  Gill  as  presiding  elder.  In  1896  the 
work  was  made  the  New  England  Conference  of  the 
Evangelical  Association.  For  the  whole  story  see 
(E.  M.  Oct.  23,  1907,  p.  24,  biography  of  Joshua 
Gill. — Today,  1920,  the  New  England  Conference 
has  the  reputation  as  that  conference  which  most 
emphasizes  entire  sanctification.  Bishop  Breyfogel, 
who  is  well  acquainted  with  the  work  there,  when 
asked  whether  they  were  radicals  on  the  doctrine, 
replied  "They  emphasize  it  very  prominently,  but 
from  the  very  first  Gill  kept  the  emphasis  sane  and 
sound." 

In  1894  appeared  the  book  entitled  "The  Con- 
gress of  the  Evangelical  Association."  It  was 
compiled  and  edited  by  G.  C.  Knobel.  It  was  a 
complete  record  of  the  Congress  of  the  Evangelical 
Association  held  in  Chicago,  Sept.  19-21,  1893, 
which  was  a  small  part  of  the  World's  Congress  on 
Religion  held  in  connection  with  the  World's  Colum- 
bian Exposition.  Chapter  III  was  a  paper  by 
Bishop  J.  J.  Esher  setting  forth  "A  Brief  Statement 
of  the  Doctrine  of  the  Evangelical  Association." 
Pages  101-2,  part  of  this  chapter,  contain  a  statement 
on  sanctification. 

"Gebet  und  Danklieder"  a  German  religious 
songbook,  edited  by  Wm.  Horn,  was  published  in 
1894.  It  comprised  300  songs,  9  of  which  were 
listed  under  "Heiligung."  3  of  these  were  by  Horn 
himself,  who  ranks  very  high  as  a  religious  German 
poet.  His  book  of  poems  "Wegeblueten"  contains 
several  along  the  line  of  entire  sanctification,  e.g., 


Christian  Perfection  in  the  Evangelical  Association  87 

p.  212  "O  Glueck  der  Erloesten,"  and  p.  218  "Komm 
Flammengeist." 

In  1894  Thomas  and  Mattill  published  "The 
Evangelical  Album."  On  p.  30,  opposite  the  picture 
of  J.  C.  Hornberger,  editor  of  the  Living  Epistle, 
we  read:  "Bro.  Hornberger  is  serving  his  second 
term  as  editor  of  the  only  official  holiness  magazine 
in  the  world,  "The  Living  Epistle." 

The  event  which  completes  the  separation  of  the 
two  parties  and  closes  this  period  is  the  first  regular 
general  conference  of  the  United  Evangelical  Church 
which  convened  in  Naperville,  111.,  Nov.  29,  1894. 
It  completed  the  organization  of  that  church, 
adopted  a  discipline  with  articles  of  faith  and  rules  of 
polity,  provided  for  a  catechism,  etc. 

From  the  official  published  journal  of  that  con- 
ference we  quote:  (p.  13)  "On  motion  of  Rev.  W.  F. 
Heil,  the  Bishops  were  appointed  a  committee  on  the 
Introduction,  Articles  of  Faith,  and  the  article  on 
Christian  Perfection."  (p.  42)  "On  motion  of 
Rev.  W.  F.  Heil,  it  was  resolved  that  the  Tract  on 
Christian  Perfection,  written  by  John  Wesley,  and 
embodied  in  the  old  book  of  Discipline,  shall  be 
inserted  immediately  after  the  Articles  of  Faith  in 
the  new  Discipline." 

This  conference  adopted  a  regular  article  of 
faith  (XI.  Of  Sanctification)  and  a  chapter  on 
Christian  perfection  similar  to  the  one  in  the  dis- 
cipline of  the  Evangelical  Association. 

W.  F.  Heil,  in  a  letter  from  Allentown,  Pa., 
dated  Feb.  15,  1919,  names  the  sources  of  the  two 


88  Christian  Perfection  in  the  Evangelical  Association 

doctrinal  statements:  "As  I  recall,  the  Chapter  on 
Christian  Perfection  was  prepared  with  Wesley's 
statement  as  a  basis.  The  Articles  of  Faith  were 
based  largely  on  a  series  of  articles  which  Dr. 
Milton  S.  Terry  of  Garrett  Biblical  Institute,  Evans- 
ton,  111.,  had  prepared.  Bishop  Dubs  had  secured 
them  in  printed  form  for  the  use  of  our  conference." 

Later  in  the  spring  of  1919,  Dr.  Terry's  widow 
and  daughter  corroborated  this  statement  made  by 
Heil. 

The  "Evangelische  Zeitschrift"  of  Sept.  8,  1896 
contains  a  complete  account,  by  R.  Dubs,  of  how 
Dr.  Terry  helped  the  United  Evangelical  Church  to 
formulate  its  articles  of  faith. 

See  Appendix  V  for  this  United  Evangelical 
article  of  faith  and  the  doctrinal  chapter  on  Christian 
perfection. 

The  United  Evangelicals  also  made  their  articles 
of  faith  unalterable.  So  the  doctrine  of  entire  sanc- 
tification  is  fastened  upon  them  even  more  securely 
than  it  is  upon  the  members  of  the  Evangelical 
Association.  While  the  wording  of  their  article  and 
chapter  is  original  with  them,  the  doctrinal  content 
is  identical  with  that  of  the  chapter  in  the  discipline 
of  the  Evangelical  Association.  Thus  no  one  can 
say  that  it  was  difference  over  entire  sanctification 
that  finally  split  the  Evangelical  Association  of  1875 
into  two  churches  by  1894. 

The  discipline  adopted  in  1894  has  other  refer- 
ences to  this  state  of  Christian  perfection,  e.g., 
p.  65,  Spiritual  Qualifications  of  the  preacher;  and 


Christian  Perfection  in  the  Evangelical  Association  89 

pp.  73-4,  Question  4  asked  of  applicants  for  the 
ministry. 

This  conference  (pp.  22,  40)  examined  and  offi- 
cially endorsed  an  article,  written  by  D.  B.  Byers, 
setting  forth,  from  the  standpoint  of  the  minority, 
the  causes  for  the  division  in  the  Evangelical  Associa- 
tion. This  article  was  written  for  the  American 
Series  of  Church  Histories,  but  was  not  published 
therein. — S.  P.  Spreng  has  a  sketch  of  the  history  of 
the  Evangelical  Association  in  this  series  of  church 
histories. 

We  have  found  this  a  period  of  factional  struggle 
for  supremacy  ending  in  the  division  of  the  Evangeli- 
cal Association.  We  have  also  found  that  the  doc- 
trine of  Christian  perfection  was  not  the  bone  of 
contention,  and  that,  while  it  was  theoretically 
upheld  by  most  of  the  leaders  of  both  factions,  it  was 
a  steadily  declining  factor  in  the  actual  thinking 
and  living  of  the  ministry  and  laity  of  the  church. 
To  use  a  figure  of  speech:  controversy  over  the 
doctrine  of  Christian  perfection  from  1857-75  was 
the  ax  that  started  the  cleft  in  the  log  of  church 
solidarity,  but  personal  ambitions  and  questions  of 
church  authority  and  polity  were  the  wedges  that 
completed  the  split. 


CHAPTER  V 
THE    PERIOD    OF    QUIESCENCE,    1895-1920 

Doctrine    of    Christian   Perfection   Official, 
Generally   Accepted,   but   Little    Empha- 
sized in  the  Two  Churches 

1.   United  Evangelical  Church 

In  1895  the  German  catechism  of  the  United 
Evangelical  Church  was  published.  It  was  compiled 
by  J.  Kaechele.  Questions  209-11  deal  with  the  sub- 
ject of  sanctification,  but  in  no  new  way. 

The  German  hymnal  was  published  this  year, 
but  contained  no  special  section  of  hymns  on  sanc- 
tification. 

The  United  Evangelical  Church  bought  'The 
Evangelical"  and  "Die  Evangelische  Zeitschrift" 
from  their  groups  of  Evangelical  owners,  and  pub- 
lished them  thereafter  as  the  official  church  papers. 
"The  Evangelical"  had  been  started  in  1887,  pub- 
lished in  Harrisburg,  Pa.  by  S.  L.  Wiest,  edited  by 
H.  B.  Hartzler  and  W.  M.  Stanford  until  1891,  when 
J.  M.  Ettinger  became  editor.  In  the  Evangelical, 
of  Nov.  28,  1894  Ettinger  had  an  editorial  on  holiness 
and  the  minority.  In  February  1895  Ettinger 
suddenly  died.  B.  J.  Smoyer  was  editor  until  July 
1895,  when  H.  B.  Hartzler  took  up  the  task  again, 
serving  until  1902,  when  he  was  elected  bishop. 

"Die  Evangelische  Zeitschrift"  had  been  started 
in  1888,  as  "Die  Deutsche  Allgemeine  Zeitung"  by 

90 


Christian  Perfection  in  the  Evangelical  Association  91 

the  Volksblatt  Pub.  Co.  in  Geneseo,  111.  Prof.  C.  A. 
Paeth  was  its  first  editor,  beginning  January  1888. 
After  a  few  months  M.  Stamm  became  editor  until 
the  spring  of  1889.  Then  the  paper  was  published 
in  Chicago  with  Paeth  as  editor  again  until  Mar.  6, 
1890,  when  R.  Dubs  became  editor.  In  January 
1894  the  name  of  the  paper  was  changed  to  "Die 
Evangelische  Zeitschrift."  The  paper  from  its 
inception  had  championed  the  cause  of  the  "mi- 
nority," so  it  was  natural  for  the  General  Conference 
of  the  United  Evangelical  Church  to  buy  it,  at  the 
close  of  1894,  as  the  official  German  paper  for  the 
church.  From  June,  1895  until  the  spring  of  1900 
C.  Newton  Dubs,  son  of  Bishop  Dubs,  was  the  editor 
of  the  Zeitschrift. 

For  the  number  of  articles  on  Christian  perfec- 
tion, sanctification,  etc.,  appearing  in  the  two  papers 
year  by  year  see  Appendix  IX.  It  will  be  noticed 
that  for  the  16  years  1888-1903  inclusive  there  was  a 
total  of  only  40  articles  in  the  Evangelical,  an  average 
of  2x/i  articles  per  year.  Only  one  year  were  there 
as  many  as  5.  There  was  a  total  of  only  30  articles 
in  the  German  paper  for  these  16  years,  an  average 
of  less  than  2  articles  per  year.  Only  2  years  had  as 
many  as  5  articles.  This  shows  very  clearly  how 
little  attention  was  given  to  the  doctrine  of  Christian 
perfection  by  the  leaders  of  the  United  Evangelical 
Church  up  to  1904.  The  interest  has  not  increased 
any  since  then.  No  controversy  is  recorded.  Quies- 
cence concerning  the  doctrine  of  Christian  perfection 
characterizes  the  United  Evangelical  Church  during 
this  whole  period. 


92  Christian  Perfection  in  the  Evangelical  Association 

The  discipline  was  published  in  February  1895. 
It  placed  the  doctrine  of  Christian  perfection  before 
the  church  in  its  accepted,  Wesleyan  form. 

In  1896  M.  J.  Carothers  and  D.  B.  Byers  passed 
away.  D.  B.  Byers  never  stirred  up  any  disputations 
in  the  United  Evangelical  Church  about  Christian 
perfection.  Father  M.  Stamm,  of  Chicago,  in  April 
1920,  praised  Byers  as  a  well-balanced  theological 
thinker,  who  kept  upon  sound  Evangelical,  middle- 
ground  in  regard  to  entire  sanctification. 

During  the  conference  year  1897-8  J.  Kaechele, 
the  most  prolific  writer,  and  Jacob  Saylor,  the  oldest 
minister  of  the  United  Evangelical  Church  passed 
away.  Both  were  loyal  to  the  accepted  doctrine 
on  sanctification. 

The  second  General  Conference  of  the  United 
Evangelical  Church  met  Oct.  6,  1898,  in  Johns- 
town, Pa.  The  bishops,  Dubs  and  Stanford  were 
re-elected,  also  Hartzler,  editor  of  the  Evangelical. 
C.  N.  Dubs  was  newly  elected  editor  of  the  Zeit- 
schrift. 

The  episcopal  message,  setting  forth  the  "State 
of  the  Church,"  (U.  E.  Gen.  Conf.  Journal  1898, 
pp.  12,  13)  says:  "If  full  salvation  and  Christian 
perfection  is  to  be  attained,  as  taught  and  insisted 
upon  so  strenuously  by  the  fathers  of  the  church, 
then  we  must  continue,  as  they  did,  to  insist  on  a 
sound  conversion,  on  a  thorough  renewal  of  the  man 
by  the  Holy  Spirit  and  the  Word  of  God."  And  the 
Zeitschrift,  Oct.  10,  1898,  in  publishing  the  episcopal 
message    adds:  "our    ministers    must    experience, 


Christian  Perfection  in  the  Evangelical  Association  93 


exemplify  and  preach  sanctification  and  Christian 
perfection." 

This  conference  made  provisions  for  an  English 
Catechism,  which  was  written  by  Jacob  Hartzler, 
and  published  in  1901.     Pages  56  and  57  have  the 
following  on  sanctification: 
"Question  150.  What  is  sanctification? 
Answer.  Sanctification  is  the  removal  of  the 

depravity  of  the  human  heart,  and 
the  infusion  of  love  to  God  and  man. 
Question  151.  When  does  sanctification  begin? 
Answer.  Sanctification  is  begun  in  regenera- 

tion, but  not  completed. 
"Question  152.  What  is  entire  sanctification? 
Answer.  Entire   sanctification,   or   Christian 

perfection,  is  a  state  of  righteousness 
and  true  holiness,  which  every 
regenerate  believer  may  attain.  It 
consists  in  being  cleansed  from  all 
sin,  loving  God  with  all  the  heart, 
soul,  mind,  and  strength,  and  loving 
our  neighbor  as  ourselves. 
Question  153.  Is  it  the  privilege  of  believers  to  be 

wholly  sanctified  in  this  life? 
Answer.  This  gracious  state  of  perfect  love 

is  attainable  in  this  life  by  faith, 
both  gradually  and  instantaneously, 
and  should  be  earnestly  sought  by 
every  child  of  God.  But  it  does  not 
deliver  us  from  the  infirmities, 
ignorance,  and  mistakes  which  are 
common  to  man." 


94  Christian  Perfection  in  the  Evangelical  Association 

Mar.  17,  1902,  in  an  editorial  in  the  Zeitschrift, 
headed  "The  Beautiful  Christian  Middle-Ground," 
M.  Stamm  spoke  out  against  two  extreme  positions 
sometimes  assumed  on  holiness.  On  March  31 
appeared  an  article  which  sought  to  connect  Esher's 
views  and  profession  of  Christian  perfection  with  his 
exalted  ideas  of  his  episcopal  power. — M.  Stamm  was 
associate  editor  of  the  Zeitschrift  under  R.  Dubs  from 
the  spring  of  1900  to  the  fall  of  1902. 

The  third  General  Conference  convened  in  Wil- 
liamsport,  Pa.  Oct.  9,  1902.  The  episcopal  message, 
laid  more  emphasis  than  usual  upon  the  neglect  in 
seeking  entire  sanctification  manifest  throughout 
the  church,  and  urged  the  ministry  and  laity  to  attain 
to  this  state  of  grace.  (1902  Gen.  Conf.  Jour, 
pp.  32-3.) 

H.  B.  Hartzler  and  W.  F.  Heil  were  elected  bish- 
ops; Stanford  and  R.  Dubs  editors. 

The  fourth  General  Conference  met  in  Cedar 
Rapids,  la.,  Oct.  4,  1906.  The  episcopal  message 
says  nothing  about  sanctification. 

The  General  Conference  of  Oct.  6,  1910,  was  held 
in  Canton,  Ohio.  U.  F.  Swengel  and  W.  H.  Fouke 
were  elected  bishops.  J.  J.  Nungesser  succeeded 
Wiest  as  publisher;  H.  B.  Hartzler  and  R.  Dubs 
continued  as  editors. 

The  Courses  of  Study  for  junior  preachers  (1910 
Gen.  Conf.  Jour.  pp.  96-7)  demand  among  other 
things,  in  the  3rd  year,  a  written  sermon  on  Christian 
Perfection  to  be  examined  as  to  doctrine  and  com- 
position, and,  in  the  4th  year,  the  reading  of  a  biog- 
raphy of  John  Wesley. 


Christian  Perfection  in  the  Evangelical  Association  95 

The  first  steps  looking  toward  reunion  with  the 
Evangelical  Association  at  some  future  time  were 
taken  by  the  United  Evangelical  Church  during  this 
conference. 

The  General  Conference  of  Oct.  1,  1914  was  held 
in  Barrington,  111.  Fouke,  R.  Dubs,  and  Swengel 
were  elected  bishops,  Hartzler,  editor  of  the  Evan- 
gelical. Further  progress  was  made  toward  reunion 
with  the  Evangelical  Association.  G.  Heinmiller 
of  the  Evangelical  Association  addressed  the  general 
conference  on  the  subject.  In  regard  to  the  articles 
of  faith  of  the  reunited  church,  it  was  reported  as 
tentatively  agreed  upon  that  those  of  the  Evangelical 
Association  shall  be  taken  but  supplemented  with  the 
additional  articles  of  faith  in  the  discipline  of  the 
United  Evangelical  Church.  This  last  provision 
would  mean  that  the  United  Evangelical  'Article  XI 
Of  Sanctification'  would  become  official  and  binding 
as  an  article  of  faith  for  all  after  reunion.  This  would 
greatly  increase  the  authority  of  the  doctrine. 

Mar.  31,  1915,  Bishop  R.  Dubs  passed  away, 
after  59  years  in  the  active  ministry.  See  (1918, 
Gen.  Conf.  Jour.  pp.  84-5)  or  the  United  Evangelical 
church  papers  of  April  1915  for  his  biography. 

Jan.  14,  1916,  C.  S.  Haman,  bishop  1891-4, 
passed  to  his  reward.  He  was  always  orthodox  on 
sanctification.  For  shetch  of  his  life  see  1918 
Gen.  Conf.  Jour.  pp.  85-6. 

The  General  Conference  of  Oct.  3,  1918  gathered 
at  York,  Pa.  W.  F.  Heil  and  M.  T.  Maze  were 
newly  elected  bishops,  Hartzler  and  Fouke  editors 


96  Christian  Perfection  in  the  Evangelical  Association 

of  the  Evangelical.  The  Zeitschrift  had  been  dis- 
continued at  the  end  of  1917,  partly  because  of 
anti-German  sentiment  brought  on  by  the  great 
world  war,  but  chiefly  because  the  United  Evangeli- 
cal Church  had  become  an  English  reading  and 
speaking  church. 

By  the  time  of  the  holding  of  this  conference 
great  progress  had  been  made  toward  the  now  not 
distant  reunion  with  the  Evangelical  Association. 

In  the  course  of  a  conversation,  Apr.  19,  1920, 
Rev.  C.  A.  Fuessle,  Chicago,  111.,  for  many  years  a 
prominent  minister  in  the  Evangelical  Association 
and  the  United  Evangelical  Church,  said  that  he  had 
always  believed  and  taught  as  follows  on  the  doc- 
trine of  Christian  perfection: 

"In  conversion  we  are  forgiven  and  regen- 
erated, our  sins  are  washed  away;  but  evil 
affections  and  desires,  inclinations  to  think  or  to 
do  evil  may  remain  with  us.  They  are  not  sin, 
but  they  would  lead  us  naturally  into  sin,  unless 
we  fought  against  them  and  overcame  them. 

In  sanctification,  both  gradual  and  instan- 
taneous, these  inclinations  are  removed,  eradi- 
cated, so  that  we  no  longer  have  evil  affections 
or  desires,  nor  tendencies  to  do  the  wrong,  which 
we  must  check  or  overcome.  Our  natural  desire 
and  tendency  is  now,  after  being  sanctified,  to 
love  and  to  seek  to  do  the  right,  God's  will. 
We  have  been  transformed.  We  are  true  children 
of  God,  true  Christians!" 


Christian  Perfection  in  the  Evangelical  Associaiion  97 

On  Apr.  21,  1920,  Father  M.  Stamm,  one  of  the 
mainstays  of  the  minority  and  of  the  United  Evan- 
gelical Church  from  the  days  of  the  beginning  of 
strife,  though  as  he  describes  himself,  "always  a 
man  of  peace  and  not  given  to  writing  theoretical 
views  on  holiness,  or  professing  stages  of  Christian 
experience  beyond  what  he  was  living  and  prac- 
ticing," said  that,  in  his  own  thought  on  Christian 
perfection,  he  "never  separated  gradual  sanctifica- 
tion  from  the  instantaneous  work  of  entire  sanctifi- 
cation.  The  important  thing  with  me  always  was 
this,  that  the  actual  daily  living  must  be  right,  holy, 
Christlikc,  and  tally  with  and  make  effective  one's 
testimony  of  Christian  experience." 

He  also  remarked  that  "for  many  years  now, 
during  the  time  of  'the  split'  and  ever  since,  the 
preachers  in  both  churches  have  had  much  less  to 
say  about  holiness  and  Christian  perfection  than  they 
once  had." 

This  last  statement  of  Father  Stamm's  is  an 
excellent  summary  of  this  period. 

2.  Evangelical  Association 

After  the  complete  separation  and  organization 
of  the  United  Evangelical  Church  in  1894,  the  Evan- 
gelical Association  peacefully  pursued  its  own  way. 
Since  the  Association  kept  the  discipline  in  unaltered 
form,  and  since  the  split  was  not  over  doctrinal 
matters,  no  marked  doctrinal  reaction  resulted. 

In  the  Messenger  for  1895  appeared  7  articles 
on  Christian  perfection,  4  of  these  by  S.  Hoy. 


98  Christian  Perfection  in  the  Evangelical  Association 

The  Epistle  by  this  time  had  a  circulation  of 
only  1,000  as  compared  to  3,000  in  the  late  '60's 
and  early  '70's. 

General  Conference  met  in  Elgin,  111.,  Oct.  3-18. 
The  episcopal  address,  referring  to  "the  inner  state 
of  the  church,"  (Gen.  Conf.  Jour.,  1895,  p.  16)  calls 
sanctification  a  fundamental  to  a  satisfactory 
spiritual  state  for  members  and  ministry.  On  page 
21  the  address  dwells  upon  the  need  of  a  truly  sancti- 
fied ministry.  On  pp.  101-2  is  reprinted  and  re- 
affirmed the  statement  of  the  General  Conference  of 
1867  on  "Sanctification." 

Elections    resulted:  Bishops:    Esher,    Bowman, 
Breyfogel,  and  Horn.     Editors:  Heinmiller  of  Bot 
schafter,  Spreng  of  Messenger,  Hornberger  of  Epistle. 

For  the  number  of  articles  on  Christian  perfec- 
tion, etc.,  appearing  in  the  Messenger  and  Bot- 
schafter  during  the  ensuing  years  see  Appendix  IX. 
In  the  10  years  indicated  after  1895,  the  Botschafter 
has  35  articles,  the  Messenger  70;  but  this  totals 
only  60%  of  the  number  for  1895  and  the  9  years 
preceding.    This  indicates  a  continued  decline. 

In  July  1899  Yeakel's  Commentary  on  the 
Church  Discipline  was  published  to  "supply  an 
urgent  want,  more  particularly  with  respect  to  the 
7th  Article  of  Faith,  on  Original  Sin,  and  the  chapter 
on  Entire  Sanctification  and  Christian  Perfection." 
(Y.  C.  D.  6.) 

Yeakel  discussed  (Y.  C.  D.  65-78)  the  article  or 
chapter  on  Entire  Sanctification  under  the  following 
headings: 


Christian  Perfection  in  the  Evangelical  Association  99 

1.  History  of  the  Article  in  Our  Discipline. 

2.  Dogmatic  Value  of  this  Article. 

3.  Presuppositions  of  this  Article. 

4.  Subjective  or  Personal  Aspect  of  this  Article. 

5.  Doctrinal  Contents  of  this  Article. 

(a)  Scriptural  Establishing  of  the  Doctrine. 

(b)  This  Doctrine  Established  by  Experi- 
ence. 

6.  This  Sanctification  Specific. 

7.  A  More  Particular  Definition  of  this  Sanctifi- 

cation. 

8.  Sanctification   and   Perfection   Synonymous 

yet  Different. 

9.  The  Gradual  and  Instantaneous  Experience 

of  Entire  Sanctification. 

10.  Continual  Growth  in  Grace. 

11.  Caution  against  Misconceptions. 

12.  Final  Exhortation  to  Preachers. 

The  General  Conference  of  1899  was  held  October 
5-23,  in  St.  Paul,  Minn.  Rev.  J.  H.  Lamb  was  newly 
elected  editor  of  the  Epistle. 

Bishop  Esher  reported  that  he  had  completed 
the  first  two  volumes  of  a  work  on  Christian  The- 
ology and  had  begun  on  the  third  volume.  (Gen. 
Conf.  Jour.,  1899,  p.  39).  The  Committee  on  the 
Revision  of  the  Study-Course  for  Junior  Preachers 
recommended  "That  Esher's  "Christliche  Theologie" 
be  substituted  in  the  German  course  for  the  Syste- 
matic Theology  of  Sulzberger."  (p.  124.)  This  was 
done. 


100        Christian  Perfection  in  the  Evangelical  Association 

This  work  of  Esher's  was  the  first  complete 
systematic  theology  written  by  a  member  of  the 
Evangelical  Association.  It  was  a  German  work. 
In  Vol.  II,  pp.  448-508  Esher  treated  the  doctrines 
of  "Sanctification  and  Christian  Perfection"  in  the 
following  topics: 

I.  Introductory. 

II.  Nature   of  Sanctification   regarded   nega 
tively. 

III.  Nature   of   Sanctification   regarded   posi 
tively. 

IV.  Sanctification  a  Work  of  the  Triune  God. 
V.  Sanctification  a  Human  Matter. 

VI.  Possibility  of  Entire  Sanctification. 
VII.  Sanctification  as  a  Gradual  and  a  Sudden 

Work. 
VIII.  State  of  the  Wholly  Sanctified. 
IX.  Evidence  and  Confession  of  Entire  Sanc- 
tification. 
X.  A  Concluding  Word. 
This   exposition    of    Entire    Sanctification    and 
Christian  Perfection  by  Bishop  Esher  became  official 
for  the  Association.     It  was  authoritative  in  the 
theological  schools  of  the  church  as  well  as  in  the 
German  course  of  study  for  Junior  preachers. 

Among  the  leaders  in  the  church  who  died  during 
the  quadrennium,  were  several  who  had  stood  out 
as  champions  of  holiness,  e.g.  Christian  Hummel, 
C.  G.  Koch,  Jesse  Yeakel,  and  J.  L.  W.  Seibert. 

On  Apr.  16,  1901,  Bishop  J.  J.  Esher  died  in 
Chicago,  111.    He  had  served  as  bishop  for  over  37 


Christian  Perfection  in  the  Evangelical  Association t       1Q1 


years.  For  a  record  of  his  life  and  works  read  Wm. 
Horn's  "Esher's  Leben  und  Wirken." 

The  General  Conference  of  Oct.  1-21,  1903,  was 
held  in  Berlin  (now  Kitchener)  Ont.  Canada.  L.  H 
Seager  succeeded  Lamb  as  editor  of  the  Epistle. 

In  1904,  Reuben  Yeakel  closed  his  busy  life. 
He  rose  to  places  of  power  and  influence  in  the 
Evangelical  Association  just  because  of  his  defense 
of  the  views  of  the  church  against  Neitz,  Byers,  and 
others.  See  the  memorial  of  Yeakel  (Gen.  Conf. 
Jour.,  1907,  pp.  165-6)  and  (S.  H.  77-8). 

In  1905  appeared  the  smaller  catechism  by 
Bishop  Bowman.  It  was  a  simplification  of  Esher's 
catechism.  Questions  150-4  deal  with  sanctification 
and  entire  sanctification. 

In  1906  came  S.  P.  Spreng's  "The  Sinner  and  His 
Saviour,"  dealing  with  the  plan  of  salvation.  Chap- 
ters VI  and  VII  deal  with  sanctification,  entire 
sanctification,  holiness,  and  progress  in  the  Christian 
life. 

In  1907  Bishop  Horn  published  "Esher's  Leben 
und  Wirken,"  telling  of  Esher's  personal  experience 
of  sanctification,  and  his  official  activity  in  pro- 
moting that  doctrine.  (pp.  170-4,  304-5,  387, 
396-7,  418-22.) 

The  General  Conference  held  in  Milwaukee, 
Wis.,  Oct.  3-22,  1907,  elected  Samuel  P.  Spreng  as 
the  fourth  bishop,  and  Wm.  H.  Bucks  to  succeed  him 
as  editor  of  the  Messenger.  The  Epistle  was  dis- 
continued. 


102        Christian  Perfection  in  the  Evangelical  Association 

Besides  R.  Yeakel,  J.  C.  Hornberger  and  Joshua 
Gill,  two  prominent  advocates  of  holiness,  passed 
away  during  this  quadrennium. 

The  episcopal  message  (Gen.  Conf.  Jour.  1907 
p  32)  put  a  special  emphasis  upon  the  need  for 
sound  doctrine  and  in  particular:  "There  needs  to 
be  sound  doctrine  not  only  in  a  general  sense,  but 
also  in  a  special  Evangelical  sense  of  'Salvation  from 
All  Sin,' — by  a  vital  union  with  Christ  by  faith. — 
This  is  the  one  glorious  specialty  of  the  Evangelical 
itinerant  wherever  he  is  sent  to  preach." 

The  first  move  toward  seeking  an  ultimate 
reunion  with  the  United  Evangelical  Church  was 
taken  by  this  conference  in  the  appointing  of  a 
"Commission  on  Church  Federation  and  Union." 
See  (Gen.  Conf.  Jour.  1907  pp.  117-8). 

In  1909  came  Bishop  Bowman's  book  "The 
Great  Salvation."  The  last  five  chapters  deal  with 
our  general  theme;  they  are  headed: 

VIII.  Are  Believers  Wholly  Sanctified  in  Con- 
version? 
IX.  Progress  in  the  Divine  Life. 
X.  What  is  Implied  in  Entire  Sanctification? 
XI.  Is  Entire  Sanctification  Attainable  in  this 

Life? 
XII.  How  May  We  Attain  unto  the  Blessing  of 

Perfect  Love? 
Editor  Bucks  of  the  Messenger  was  publishing 
quite  a  few  editorials  and  articles  each  year  on  vari- 
ous phases  of  the  subject  of  Christian  perfection. 
This  was  one  special  characteristic  emphasis  of  his 


Christian  Perfection  in  the  Evangelical  Association        103 

editorial  work  from  1907-1919.  A.  W.  Orwig  and 
Bishop  Bowman  were  the  other  men  who  most 
frequently  wrote  articles  on  this  subject. — C.  Hauser 
succeeded  J.  H.  Lamb,  as  publisher,  in  1909,  and  in 
1922  is  still  efficiently  serving  in  that  office. 

At  the  General  Conference  held  in  Cleveland,  O., 
Oct.  5-23,  1911,  the  four  bishops  were  re-elected,  as 
also  Heinmiller,  editor  of  the  Botschafter  and  Bucks, 
editor  of  the  Messenger.  This  conference  had  the 
outline  of  the  course  of  study  for  junior  preachers 
bound  in  the  discipline.  By  this  time  the  course  of 
study  required,  in  the  fourth  year,  a  written  sermon 
on  "Christian  Perfection"  to  be  examined  on  doc- 
trine, rhetoric,  and  homiletics. 

In  1913,  Prof.  S.  J.  Gamertsfelder,  Ph.D.,  Pres.  of 
Evangelical  Theological  Seminary  at  Naperville,  111., 
published  his  "Systematic  Theology."  It  has  be- 
come the  official  and  standard  systematic  theology 
of  the  Evangelical  Association.  In  Part  V.  Soteri- 
ology:  The  Doctrine  of  Personal  Salvation,  sub- 
divisions VI  and  VII,  Pres.  Gamertsfelder  treats 
the  doctrines  of  Sanctification  and  Entire  Sanctifica- 
tion,  (pp.  492-518).  His  exposition  harmonizes  well 
with  the  long  established  teaching  of  the  Evangelical 
Association  on  these  doctrines. 

Oct.  7-25,  1915,  the  General  Conference  was  held 
in  Los  Angeles,  Calif.  Bishop  Bowman  in  his  address 
(Gen.  Conf.  Jour.,  1915,  pp.  5-6)  said  in  part:  "The 
session  of  1867  was  a  memorable  one. — A  man  of 
great  influence  [Neitz]  had  for  years  systematically 
labored  to  change  the  doctrinal  basis  of  the  Evangeli- 


104         Christian  Perfection  in  the  Evangelical  Association 

cal  Association. — However,  the  General  Conference 
of  1867  reiterated  the  doctrine  of  our  Discipline  as 
the  biblical  doctrine  of  the  Church  and  stood  firm 
as  a  rock,  and  we  remained  Evangelical  instead  of 
becoming  Lutherans. — Are  we  still  standing  true  to 
our  Evangelical  Doctrine?  In  theory,  I  believe, 
we  are  st  11  preaching  Evangelical  biblical  doctrine. 
I  fear  however,  that  in  practice  we  might  be  more 
thorough." 

The  episcopal  message  (p.  26)  describes  the 
spiritual  state  of  the  Evangelical  Association  as: 
"Undisturbed  by  doctrinal  controversies  and  com- 
paratively unaffected  by  the  vagaries  of  perverted 
beliefs. — Deliverance  from  sin  by  the  cleansing  power 
of  the  Blood  is  the  theme  of  her  testimony." 

Among  the  resolutions  affecting  the  course  of 
study  for  junior  preachers  we  find  (p.  219):  "The 
Board  of  Bishops  shall  formulate  a  uniform,  oral, 
doctrinal  test,  which  shall  be  applied  to  all  candidates 
for  deacon's  orders." 

Bishop  Bowman,  after  40  years  of  service  as  an 
active  bishop,  and  Bishop  Horn  after  24  years  of  that 
service,  asked  to  be  placed  upon  the  list  of  super- 
annuated bishops.  S.  C.  Breyfogel,  S.  P.  Spreng, 
G.  Heinmiller,  and  L.  H.  Seager  were  elected  bishops. 
T.  C.  Meckel  succeeded  Heinmiller  as  editor  of  the 
Botschafter. 

On  Apr.  27,  1917,  at  Cleveland,  O.,  Bishop  Wm 
Horn  entered  into  rest  See  (1919  Gen.  Conf  Jour, 
pp.  318-9)  and  the  church  papers  of  May  1917  for 
records  of  his  life  and  work.  He  was  ever  a  true 
preacher  of  the  doctrine  of  holiness. 


Christian  Perfection  in  the  Evangelical  Association         105 

On  July  17,  1917,  in  Cleveland,  in  a  conversation, 
Bishop  Heinmiller  remarked:  "Our  church  view  of 
entire  sanctification  emphasizes  eradication,  of  sinful 
tendencies  and  desires,  in  contradistinction  to  the 
Keswick  movement  in  England,  which  emphasizes 
suppression.  Entire  sanctification  from  all  sin  is  the 
negative  term,  Christian  perfection  is  the  positive 
term  for  describing  this  higher  experience  and  state 
of  grace.  A  cleansing  and  a  growing  are  two  pro- 
cesses that  go  on  parallel  with  each  other  in  sancti- 
fication."— The  same  day  editors  W.  H.  Bucks  of 
the  Messenger,  T.  C.  Meckel  of  the  Botschafter, 
H.  A.  Kramer  of  the  Herald  and  C.  Staebler  of  the 
Magazin  said  in  substance  that  their  views  on  Chris- 
tian perfection  coincided  with  the  church's  view  set 
forth  in  the  discipline. 

On  Aug.  11,  1917  Bishop  S.  P.  Spreng  preached, 
at  a  campmeeting  at  Naperville,  111.,  a  sermon  on 
entire  sanctification  or  holiness.  His  text  was, 
"Be  ye  holy."  Some  notes  taken  down  as  the  bishop 
preached:  "Holiness  is  the  supreme  law  and  love 
is  the  supreme  motive  of  the  Christian  life. — God's 
holiness  is  the  standard.  Holiness  is  attained  by 
Divine  and  human  co-operation. — We  will  always 
be  subject  to  human  limitations  but  that  does  not 
affect  the  ethical  quality  of  our  lives  nor  our  harmony 
with  God. — God,  in  the  salvation  of  a  soul,  works  in  a 
process  of  gradual  evolution,  usually. — We  can  be 
saved  from  all  sinful  affections  and  desires.  We  can 
experience  that  fact  just  as  truly  as  we  do  con- 
version.— Conversion  is  the  beginning  of  the  process 


106        C/iristian  Perfection  in  the  Evangelical  Association 

of  salvation,  entire  sanctification  is  the  goal.  After 
we  have  attained  to  holiness  of  character,  we  can 
still  grow  in  grace  and  power.  God's  call  "Be  ye 
holy  even  as  I  am  holy"  is  a  divine  challenge  for  us 
to  co-operate  with  Him." 

Notice  in  this  sermon  the  place  allowed  for  human 
co-operation  in  the  process  of  sanctification.  That 
element  was  too  often  neglected  by  many  of  the  old 
holiness  preachers. 

In  1918  was  published  a  new  gospel  song-book, 
entitled  "Gospel  Melodies."  Songs  Nos.  206-26 
are  in  the  sections  headed  "Holy  Desire"  and  "Con- 
secration." Such  words  and  phrases  as, — sanctified, 
purified,  holy,  free  from  the  defilement  of  every 
known  sin,  sanctify  wholly,  full  salvation,  etc., 
occur  quite  frequently  in  these  songs. 

On  Oct.  2-17,  1919,  General  Conference  convened 
at  Cedar  Falls,  Iowa.  The  bishops  were  re-elected. 
E.  G.  Frye  succeeded  W.  H.  Bucks  as  editor  of  the 
Messenger.  W.  C.  Hallwachs  succeeded  H.  A. 
Kramer  as  editor  of  the  young  people's  and  Sunday 
School  literature.  The  episcopal  message  (1919 
Gen.  Conf.  Jour.  p.  73)  in  regard  to  the  approaching 
re-union  of  the  Evangelical  Association  and  the 
United  Evangelical  Church  says  in  part:  "Diver- 
gencies of  polity  have  already  been  adjusted. — Of 
the  essential  unity  of  our  Churches  in  faith  and  life 
there  is  no  doubt." 

An  article  entitled  "Holiness,"  written  by  Bishop 
Thos.  Bowman,  published  Mar.  3,  1920,  in  the 
Messenger,  still  has  the  old  time  Evangelical  ring 
to  it. 


Christian  Perfection  in  ttie  Evangelical  Association        107 

Jan.  23, 1922,  my  father,  Rev.  John  G.  Schwab,  for 
many  years  a  preacher  or  presiding  elder  and  general 
conference  representative  of  the  Nebraska,  Platte 
River  and  Illinois  Conferences  of  the  Evangelical 
Association,  well  informed  on  denominational  affairs 
in  the  middle  western  states,  anxious  lest  I  over- 
emphasize the  subsidence  of  preaching  on  entire 
sanctification  and  Christian  perfection  in  this  entire 
period,  wrote  me  as  follows: 

"The  late  Platte  River  Conference  was  strong 
on  preaching  the  doctrine  of  entire  sanctification. 
It  was  in  the  foreground  at  our  revivals  and 
campmeetings  during  the  '90's.  There  was  a 
time  when  every  preacher  in  the  conference  pro- 
fessed the  experience.  Rev.  and  Mrs.  J.  P.  Ash 
were  very  positive  on  it  in  their  preaching.  Rev. 
M.  L.  Custer  preached  sanctification  on  every 
occasion.  I  myself  preached  definitely  on  the 
doctrine  scores  of  times  while  on  the  Platte 
River  District,  and  on  the  rounds  of  three  dis- 
tricts in  the  Illinois  Conference.  I  preached  on 
the  doctrine  at  the  Naperville  and  Freeport 
district  campmeetings,  besides  being  called 
upon  for  bible  readings  upon  the  subject. 

"Your  own  mother  [May  E.  Kendall  Schwab] 
entered  into  the  experience  at  a  tent  meeting  in 
Jewell  County,  Kansas,  Sept.  11,  1892,  after  a 
most  remarkable  soul  struggle,  and  she  lived  in 
the  conscious  experience  until  her  lamented  death 
in  1897.  Many  of  our  preachers  in  the  Kansas 
Conference  have  been,  for  decades,  very  zealous 


108        Christian  Perfection  in  the  Evangelical  Association 

in  the  preaching  of  the  doctrine.  There  Rev. 
J.  H.  Tobias,  like  a  living  flame,  blazed  the  way 
for  preachers  and  people  and  set  that  conference 
along  the  ways  of  holiness. 

"In  the  Illinois  Conference,  H.  C.  Powell, 
W.  A.  Shultz,  F.  Theiss  and  others  live,  think, 
preach  and  exhort  it  frequently,  and  they  are 
not  alone.  I  could  name  a  dozen  men  in  Iowa. 
There  are  many  in  the  Indiana,  Michigan,  Wis- 
consin and  Minnesota  Conferences  zealous  for 
it.  Our  people  at  Alexandria,  Ind.  have  main- 
tained holiness  campmeetings  in  August  for 
many  years." 

Now,  in  the  spring  of  1922,  the  ministers  and  lay- 
men of  the  Evangelical  Association  and  of  the 
United  Evangelical  Association  and  of  the  United 
Evangelical  Church,  in  their  annual  conference 
sessions,  are  voting  favorably,  by  overwhelming 
majorities,  on  the  basis  of  organic  church  union  and 
on  the  discipline  proposed  as  official  for  the  re-united 
church  which  will  be  known  as  The  Evangelical 
Church.  It  is  confidently  expected  that  the  union 
will  be  officially  effected  when  the  two  general 
conferences  meet  this  fall  or  in  1923. 

In  the  proposed  discipline  for  The  Evangelical 
Church  there  is  no  Article  of  Faith  on  Christian 
perfection  as  it  once  was  thought  there  would  be. 
But,  what  once  was  'Article  of  Faith  XI,  Of  Sancti- 
fication,'  in  the  United  Evangelical  Church  disci- 
pline, now  appears  as  '1(25,'  the  third  of  three  para- 
graphs which  head  Chapter  II,  the  official  doctrinal 


Christian  Perfection  in  the  Evangelical  Association         109 

chapter  of  the  proposed  discipline,  which  chapter  is 
placed  immediately  after  the  Articles  of  Faith.  The 
three  paragraphs  heading  Chapter  II  deal  with  the 
following  subjects  briefly:  If 23  Regeneration,  If 24 
The  Witness  of  the  Spirit,  1f25  Entire  Sanctification 
or  Christian  Perfection.  The  body  of  the  proposed 
Chapter  II  is  word  for  word  what  was  in  the  dis- 
cipline of  the  Evangelical  Association  as  Chapter  II. 
For  the  three  paragraphs  heading  Chapter  II  in  the 
proposed  discipline  of  The  Evangelical  Church  see 
Appendix  X. 

Thus,  without  ado,  the  church,  founded  by  Jacob 
Albright  in  1800,  recognizes  in  1922,  as  one  of  its 
accepted  doctrines,  the  doctrine  of  entire  sanctifica- 
tion or  Christian  perfection. 

I  believe  we  have  found  in  the  Evangelical 
Association,  as  well  as  in  the  United  Evangelical 
Church,  for  this  last  period,  a  general  acceptance  of 
the  official  doctrine  of  Christian  perfection.  There 
are  but  few  articles  on  this  doctrine  appearing 
in  the  church  papers,  because  the  old  Wesleyan 
doctrine  holds  the  field  without  a  contending 
rival.  The  extreme  emphases  which  once  created 
and  maintained  controversy  have  been  abandoned. 
The  old  differing  leaders  are  practically  all  gone,  and 
the  younger  generation  of  Evangelicals  prefers  the 
practical  middle-ground  where  for  all  there  is  peace 
with  honor. 


The  history  which  we  have  traced  constitutes  a 
complete  cycle.     Unity,  gradually  developing  into 


110        Christian  Perfection  in  the  Evangelical  Association      v      ^ 

overstatement,  brings  on  reaction  and  controversy. 
Controversy,  gradually  becoming  less  severe,  as 
each  party  learns  from  the  other,  finally  reaches  the 
middle-ground  of  rest  and  unity. — Another  way  to 
$um  up  is  to  say  that  it  took  until  1871  for  the  official 
(Wesleyan  doctrine  of  Christian  perfection,  backed 
By  the  authoritative  use  of  ecclesiastical  organization 
and  the  discipline,  to  finally  conquer  the  German 
heritage  of  the  church  on  this  doctrine.  And  since 
1871,  although  firmly  established,  the  doctrine  of 
Christian  perfection  has  gradually  fallen  into  desue- 
tude.) 


SUMMARY  OF  FINDINGS 

In  summing  up  this  history  of  the  doctrine  of 
Christian  perfection  in  the  Evangelical  Association, 
let  us  note  the  following  points: 

1.  Jacob  Albright,  the  founder  of  the  Evangelical 
Association,  while  a  member  of  the  Methodist 
Episcopal  Church,  became  thoroughly  indoctrinated 
in  the  Wesleyan  view  of  entire  sanctification  and 
Christian  perfection. 

2.  When  he  and  his  ministerial  followers  pro- 
fessed entire  sanctification  and  frequently  preached 
it  to  the  people  of  the  old  German  churches  in 
Pennsylvania,  a  clash  over  the  doctrine  always 
resulted;  for  the  Wesleyan  and  the  German  systems 
of  theology  treated  this  subject  quite  differently. 

3.  In  1809  the  Wesleyan  doctrine,  both  in  form 
of  statement  and  in  content,  was  taken  over  directly, 
from  Boehm's  1808  German  version  of  the  Methodist 
Episcopal  Discipline,  into  the  first  discipline  of  the 
Evangelical  Association.  Once  adopted  it  has 
remained  to  the  present  (1922),  unaltered  in  form 
or  content,  as  the  official  doctrine  of  the  Evangelical 
Association. 

4.  The  history  of  the  doctrine  in  the  Evangelical 
Association  has  been  one  of  the  steady,  purposeful 
elimination  of  those  who  publicly  expressed  views 
akin  to  the  original  German,  doctrinal  heritage  of 
the  people  of  the  church.  Notable  cases  were  those 
of    Hamilton,    Hunter,    and    Brewer,    in    1831-3, 

111 


112         Christian  Perfection  in  the  Evangelical  Association 

Nicholas  Gehr  in  1848-9,  and  T.  G.  Clewell  in  1870-1. 
Two  others,  who  were  brought  to  trial  and  forced 
into  public  disavowal  of  their  views  in  order  to 
remain  in  the  church,  were  Solomon  Neitz  in  1858-69 
and  D.  B.  Byers  in  1868-9. 

5.  The  National  Holiness  Movement,  that  began 
in  1867  and  exerted  great  influence  throughout  the 
United  States  for  many  years,  stressed  the  necessity 
of  entire  sanctification  and  the  characteristically 
Wesleyan  emphasis  upon  the  present  attaining  of 
that  grace  by  faith  so  prominently  and  so  continu- 
ously that  this  movement  proved  to  be  the  decisive 
factor  in  giving  the  official  Wesleyan  party  in  the 
Evangelical  Association  and  their  doctrine  the  final 
victory  over  the  minority  old  German  party  and 
their  view. 

6.  By  1871  the  Wesleyan  view  had  so  far  tri- 
umphed that  since  then  no  one  has  cared  to  risk  his 
position  in  the  church  by  opposing  it;  hence  dis- 
cussion of  and  interest  in  the  doctrine  have  steadily 
fallen  off.  Today  one  finds  very  little  in  the  church 
papers  about  it  and  seldom  hears  it  professed  or 
preached. 

7.  Fairly  keen  and  continuous  controversy  over 
the  doctrine  of  Christian  perfection  between  1857 
and  1871  had  developed  personal  enmities  and 
factional  divisions  to  such  an  extent  that,  although 
the  struggle  over  that  doctrine  was  ended,  yet  the 
leaders  and  their  parties  found  new  issues  concerning 
the  sources  and  application  of  ecclesiastical  authority 
and  persisted  in  their  strife  until,  by  1894,  the  church 
was  split  into  two. 


Christian  Perfection  in  the  Evangelical  Association        113 

8.  In  that  year  the  United  Evangelical  Church 
adopted  in  its  discipline,  a  chapter  on  Christian 
perfection  just  as  purely  Wesleyan  as  the  one  in  the 
discipline  of  the  Evangelical  Association.  It  went 
even  a  step  farther  and  adopted  an  article  of  faith, 
"Of  Sanctification."  This  article  of  faith,  along  with 
the  rest,  was  made  unalterable.  In  that  way  this 
Wesleyan  doctrine  was  fastened  more  firmly  upon 
the  United  Evangelical  Church  than  it  had  ever  been 
fastened  upon  the  Evangelical  Association. 

9.  In  1922  the  proposed  discipline  for  the  re- 
united church,  The  Evangelical  Church,  does  not 
put  the  doctrine  of  Christian  perfection  into  the 
form  or  place  of  an  Article  of  Faith,  but  purposely 
puts  it,  where  it  has  always  stood,  into  the  special 
doctrinal  chapter  immediately  following  the  Articles 
of  Faith. 

Thus,  the  spiritual  sons  of  Jacob  Albright,  after 
many  years  of  doctrinal  and  ecclesiastical  differences 
among  themselves,  have  come  once  more  to  live 
together  in  unity  of  faith  and  order. 

The  doctrine  of  Christian  perfection,  formerly  a 
cause  of  misunderstanding  and  division,  has  now 
become  a  bond  of  agreement  and  union;  the  rock  of 
stumbling  and  offense  has  now  become  one  of  the 
chief  corner  stones,  peacefully  accorded  its  place  of 
honor,  in  the  doctrinal  structure  of  The  Evangelical 
Church. 

Finis. 
"Labor  omnia  vincit!" 


APPENDICES 

Five  Forms  of  the  Doctrinal  Article  on  Chris- 
tian Perfection.  The  Form  in  Which  the 
Article  Appeared  in: 

J.   The   Methodist   Episcopal   English   Discipline   of 
1804,  pp.  58-59 

CHAPTER  III 

Section  I 

Of  Christian  Perfection 

"Let  us  strongly  and  explicitly  exhort  all  be- 
lievers to  go  on  to  perfection.  That  we  may  all 
speak  the  same  thing,  we  ask  once  for  all,  shall  we 
defend  this  perfection,  or  give  it  up?  We  all  agree 
to  defend  it,  meaning  thereby  (as  we  did  from  the 
beginning)  salvation  from  all  sin,  properly  so  called, 
by  the  love  of  God  and  man  filling  our  heart.  Some 
say  [Papists]*  "This  cannot  be  attained  till  we  have 
been  refined  by  the  fire  of  purgatory.''  Others 
[Calvinists]  "Nay,  it  will  be  attained  as  soon  as  the 
soul  and  body  part."  But  others  [Old  Methodists] 
say,  "It  may  be  attained  before  we  die:  A  moment 
after  is  too  late."  Is  it  so  or  not?  We  are  all 
agreed,  we  may  be  saved  from  all  sin  before  death,  i.e. 
from  all  sinful  tempers  and  desires.  The  substance 
then  is  settled.  But  as  to  the  circumstances,  is  the 
change  gradual  or  instantaneous?  It  is  both  the 
one  and  the  other.     "But  should  we  in  preaching 

114 


Christian  Perfection  in  the  Evangelical  Association        115 

insist  both  on  one  and  the  other?"  Certainly  we 
should  insist  on  the  gradual  change;  and  that 
earnestly  and  continually.  And  are  there  not  reasons 
why  we  should  insist  on  the  instantaneous  change? 
If  there  be  such  a  blessed  change  before  death, 
should  we  not  encourage  all  believers  to  expect  it? 
And  the  rather,  because  constant  experience  shows, 
the  more  earnestly  they  expect  this,  the  more  swiftly 
and  steadily  does  the  gradual  work  of  God  go  on  in 
their  souls;  the  more  careful  are  they  to  grow  in 
grace;  the  more  zealous  of  good  works,  and  the  more 
punctual  in  their  attendance  on  all  the  ordinances  of 
God:  (Whereas  just  the  contrary  effects  are  observed, 
whenever  this  expectation  ceases.)  They  are  saved 
by  hope,  by  this  hope  of  a  total  change,  with  a 
gradually  increasing  salvation.  Destroy  this  hope, 
and  that  salvation  stands  still,  or  rather  decreases 
daily.  Therefore  whoever  would  advance  the 
gradual  change  in  believers,  should  strongly  insist 
on  the  instantaneous." 

*Note:  The   words   in   []'s   are   found   in    the 
Methodist  Discipline  of  1784. 


77.  Boehm's  1808  German  Translation  and  Enlarge- 
ment of  the  Methodist  Episcopal  English  Disci- 
pline of  1804 


Drittes  Kapitel 

Abschnitt  I 

Von  der  Christlichen  Vollkommenheit 

Der  Herr  Jesus  spricht  ausdruecklich,  Matth. 
5:48.  "Darum  sollt  ihr  vollkommen  sein,  gleichwie 
euer  Vater  im  Himmel  vollkommen  ist."  Und  der 
Apostel  ermahnet  ausdruecklich,  I.  Thess.  5:  16,  17, 
18.  "Seid  allezeit  froehlich;  betet  ohne  Unterlass; 
seid  dankbar  in  alien  Dingen — denn  das  ist  der 
Wille  Gottes  in  Christo  Jesu." 

Wer  dieser  Ermahnung  unverkuerzt  und  allezeit 
nachkommt,  dessen  Wille  muss  wohl  gaenzlich  dem 
Willen  Gottes  unterworfen,  folglich  aller  Eigenwille 
und  Eigensinn  in  den  Tod  gebracht  sein;  er  muss 
alles,  was  ihm  begegnet,  als  von  der  Hande  Gottes 
annehmen,  denn  sonst  koennte  er  nicht  selbst  das 
Widerwaertige,  nicht  ailein  mit  Ergebenheit  und 
Unterwerfung,  sondern  sogar  mit  Dank  annehmen; 
er  muss  so  auf  seiner  Hut  fest  und  unbeweglich 
stehen,  dass  er  einige  Versuchung  der  [den]*  Augen- 
blick,  wie  sie  ihm  aufstosset,  [aufstoesset]  von  sich 
weiset,  und  ueberwindet,  und  nicht  derselben  mehr 
oder  weniger  freiwillig  oder  nachlaessig  nachgiebt, 
wie  es  bei  schwachen  Christen  zu  geschehen  pflegt. 
Wird  seine  Ruhe,  Friede  und  Freude  in  Gott  durch 

116 


Christian  Perfection  in  the  Evangelical  Association        117 

keine  dergleichen  oder  was  immer  fuer  Ereignisse 
mehr  gestoeret,  so  muss  er  wirklich  tief  in  Gott 
gegruendet  sein,  und  in  Wahrheit  Gott  von  ganzem 
Herzem,  von  ganzer  Seele,  und  aus  alien  Kraeften 
lieben.  Die  Suende  hat  sozusagen,  ihre  Macht  gegen 
eine  solche  Seele  verloren;  die  so  von  der  Liebe 
Gottes,  wie  von  einer  feurigen  Mauer  umzaeunet 
ist.  Fleisch,  Welt  und  Hoelle  sind  unter  ihre  Fuesse 
getreten,  und  sie  herrschet  in  Christo  ueber  ihre 
Feinde;  doch  in  Wachsamkeit  und  nicht  schlafend. 

Dies  ist  der  Stand,  den  die  methodistische 
Kirche  [diese  vereinigte  Kirche]  durch  die  Christliche 
Vollkommenheit  verstehet. 

Dass  ein  soldier  Stand,  und  zwar  noch  in  diesem 
Leben  erreichbar  sei,  ist  ja  klar  genug,  weil  Christus 
und  seine  Apostel  hiezu  ermahnen.  Ja  wir  lernen 
hieraus,  dass  es  eines  jeglichen  Christen  eigene  und 
gemessene  Pflicht  ist,  hiernach  zu  streben;  denn 
Christus  und  der  Apostel  ermahnen  hiezu  alle  ohne 
Ausnahme,  und  nicht  bios  ein  und  andere.  Wie 
sollte  der  wohl  ein  Christ  sein  koennen,  der  nicht 
verlangte  sich  Gott  in  allem  aufs  vollkommenste 
zu  unterwerfen,  und  ihn  in  Wahrheit  von  ganzem 
Herzen,  von  ganzer  Seele,  und  aus  alien  Kraeften  zu 
lieben? 

Aus  Erfahrung  ist  man  gaenzlich  ueberzeugt 
worden,  dass  solch  ein  Stand  wirklich  erreichbar 
ist,  und  von  mancher  Seele  erreichet,  und  fuer 
manche  Jahre  bis  zu  ihrem  Lebensende  [Lebens- 
Ende]  darinnen  seliglich  verharret  worden. 


118        Christian  Perfection  in  the  Evangelical  Association 

Von  manchen  andern  wurde  er  erreicht,  und 
durch  Mangel  an  Wachsamkeit,  auch  wieder  ver- 
loren.  Auch  von  diesem  ist  man  durch  manche 
traurige  Erfahrung  ueberzeugt  worden. 

So  wie  man  auch  dagegen  wieder  durch  Erfahrung 
gelernt  hat,  dass  dieser  selige  Stand,  wenn  er  auch  so 
durch  Vernachlaessigung  verloren  worden,  doch 
wieder  durch  Gottes  Gnade  auf  ein  neues  erreichet 
werden,  und  man  doch  noch  endlich  nachdem  man 
gleichwohl  das  schwankende  Rohr  war,  zur  festen 
und  unbeweglichen  Saeule  im  Tempel  Gottes  werden 
koenne. 

Bei  manchen  andern  ist  dies  Werk  nie  so  zur 
rechten,  vollen  Deutlichkeit  gekommen.  Ein  grosser 
Grad  eines  Gnadenstandes  war  wohl  sichtbar; 
doch  verriethen  sich  nebenher  auch  Schwachheiten, 
von  denen  andere  Menschen,  als  die  nur  das  aeusser- 
liche  sehen,  nicht  urtheilen  konnten,  ob  es  ledigliche, 
oder  aber  geringere  willkuehrliche  Abweichungen 
und  Ueberwaeltigungen  von  der  Suende  waren. 

Die  Erfahrung  hat  ueber  das  gelehrt,  dass  man 
zu  diesem  Stand  der  christlichen  Vollkommenheit 
durch  treuen  Wandel,  und  Nachfolge  des  Lammes 
heran  zu  wachsen  pflege,  jedoch  unter  diesem  An- 
wachs  frueher  oder  spaeter  dieses  Werk  durch  eine 
ploetzliche  Ueberschattung  und  maechtigen  Gnaden- 
einfluss  [Gnaden-Einfluss]  des  goettlichen  Geistes 
in  der  Seele  vollbracht  werde.  Die  [Die,  die]  wirk- 
lich  eigene  Erfahrung  hievon  [da von]  haben,  beschrei- 
ben  diese  Ueberstroemung  des  goettlichen  Lebens 
ungefaehr  [ohngefaehr]  als  der  Rechtfertigungsgnade 


Christian  Perfection  in  the  Evangelical  Association        119 

[Rechtfertigungs-Gnade]  aehnlich,  doch  solche  weit 
uebertreffend — Diese  Gnade  wird  somit  die  Heilig- 
ung  genannt. 

Diese  Heiligung  liegt  [lieget]  der  christlichen 
Voilkommenheit  zum  Grunde.  Dadurch  schreibet 
Gott  das  Gesetz  seiner  Liebe  in  lebendiger  Kraft  in 
das  Herz  ein,  nach  seiner  teuren  und  wahren  Ver- 
heissung. 

Dem  unerachtet  [ohnerachtet]  weil  alles  Erschaf- 
fene  immer  endlich  und  eingeschraenkt  bleibt,  und 
seiner  Wesenheit  nach,  immer  unendlich  geringer 
ist,  als  Gott  selbsten,  so  bleibt  [bleibet]  auch  der 
vollkommenste  Mensch  oder  Engel  noch  immer 
unendlich  unter  Gott  stehen,  obwohl  er  schon  durch 
die  Rechtfertigung  eines  goettlichen  Saamens  theil- 
haftig,  und  durch  die  Heiligung  noch  viel  mehr  dem 
goettlichen  Wesen  selbst  veraehnlichet  wird.  Eben 
darutn  kan  [kann]  er  auch  noch,  nachdem  er  diese 
Stufe  der  Heiligung  erreichet  [erreicht]  hat,  noch  im- 
mer mehr  und  mehr  in  der  Gnade  wachsen  und  zu- 
nehmen;  und  von  Klarheit  zu  Klarheit  fortschreiten. 
Und  wo  dieses  Fortschreiten  zum  Stillstand  moechte 
gebracht  werden,  ist  gar  nichts  [nicht]  abzusehen; 
so  dass  man  vielmehr  einen  immer  und  in  alle 
Ewigkeit  zunehmenden  Wachsthum  vermuthen 
kan  [kann].  Mit  allem  dem  bleibt  der  seligste  Geist 
noch  immer  unendlich  geringer  als  Gott  selbst. 

Das  Zweite,  was  hier  noch  weiter  zu  bemerken 
ist,  ist  dieses,  das  diese  Heiligungsgnade  [Heiligungs- 
Gnade]  darum  die  natuerlichen  Schwachheiten  des 
Menschen     nicht    hinweg    nehme    [hinwegnehme], 


120        Christian  Perfection  in  the  Evangelical  Association 

ja  nicht  einmal  zu-decke  [zudecke],  ja  zuweilen 
noch  mehr  offenbar  mache,  und  bios  stelle.  Solche 
sind:  ein  kraenklicher  Leib;  Verstandesschwaeche, 
Schwaeche  des  Gedaechtnisses,  der  Urtheilskraft, 
der  Sinne;  darum  auch  eine  solche  Seele  durch  fal- 
schen  Schein  getaeuscht  werden  kan  [kann],  besser 
von  einem  Menschen  denken  kan  [kann],  als  er  ist, 
oder  auch  in  ihrem  irrgeleiteten  [irregeleiteten] 
Urtheil  tiefer  herunter  setzen  in  ihrer  Achtung  als 
er  es  verdient;  in  ihren  Ausdruecken,  Undeut- 
lichkeit,  ja  wohl  Verwirrung  sein;  unschicklichen 
Rath  geben;  und  durch  allerlei  solche  Bloedigkeiten, 
die  aber  doch  nicht  vor  Gott  als  freiwillige  Suenden 
darliegen,  vor  der  klugen  Welt  sich  laecherlich 
machen.  Daher  [Dahero]  kan  [kann]  und  soil  sie 
auch  von  andern  Menschen,  die  in  der  Gnade  weit 
unter  ihr  stehen  moegen,  guten  Rath,  und  Weisung 
und  Unterricht  annehmen,  soweit  sie  erkennen  kan 
[kann],  dass  ihr  Gott  in  diesem  Wege  Weisung 
zukommen  laesst. 

So  viel  hat  noethig  geschienen  hier  beigefuegt 
zu  werden,  um  allem  Misverstand  der  Sache  zuvor 
zu  kommen,  und  den  Leser  in  den  Stand  zu  setzen, 
diese  Lehre  in  deutlichem  Licht  zu  sehen,  und  so 
hievon  eine  richtige  Vorstellung  zu  fassen. 

Hierueber  erklaert  sich  denn  die  methodistische 
Kirche  [dann  diese  vereinigte  Kirche]  weiter: 

Lasst  uns  alle  Glaeubige  ernstlich  und  ausdrueck- 
lich  dahin  ermahnen,  dass  sie  nach  der  christlichen 
Vollkommenheit  ernstlich  streben  sollen.  Damit  wir 
einerlei  hierueber  lehren   moegen,  so  lasst  uns  ein 


Christian  Perfection  in  the  Evangelical  Association        121 

fuer  allemal  es  entscheiden,  ob  wir  diese  Lehre 
fortfuehren,  oder  aufgeben  sollen?  Wir  sind  alle  ein- 
muethig  gesinnt  diese  Lehre  zu  behaupten  und  fort- 
zufuehren,  indem  wir  so  wie  je  und  allezeit  durch 
die  christliche  Vollkommenheit  nichts  anders  ver- 
stehen,  als  die  voellige  Erloesung  von  aller  Suende 
im  eigentlichsten  Verstande  des  Worts,  vermittelst 
der  Hebe  Gottes  und  der  Menschen  in  dem  Herzen 
ausgegossen  und  das  Herz  erfuellend  bewirket. 
Einige  sagen  wohl,  "Dies  kan  nicht  erreicht  werden, 
bis  wir  durch  das  Fegfeuer  gegangen."  Andere 
sprechen,  "Nein,  das  wird  erfuellet  in  dem  Augen- 
blick  wenn  [wann]  Seele  und  Leib  von  einander 
scheiden."  Aber  andere  sagen,  "Wir  koennen  dies 
erreichen,  ehe  es  zum  sterben  koemmt.  Eine  Minute 
darnach  ist  es  zu  spaet."  Wir  sind  darinnen  einstim- 
mig,  dass  wir  alle  gaenzlich  von  aller  Suende  erloeset 
werden  koennen,  lange  ehe  wir  sterben — versteht 
sich  von  alien  boesen  Anmuthungen  und  Begierden. 
So  bleibt  die  Hauptsache  festgesetzt. 

Die  Umstaende  der  Sache  betreffend  fragt 
[fraegt]  es  sich  denn  weiter:  Wird  diese  selige 
Veraenderung  nach  und  nach  bewirket,  oder  gehet 
sie  ploetzlich  in  einem  Augenblick  vor?  Beides 
geschiehet,  sowohl  das  eine  als  das  andere.  "Sollen 
wir  aber  in  unsern  Predigten  auf  das  eine  sowohl 
als  das  andere  dringen?"  Ganz  gewiss  muessen  wir 
auf  die  stufenweise  Veraenderung  dringen,  und  das 
ernstlich  und  bestaendig.  Und  haben  wir  nicht  eben 
sowohl  guten  Grund  auf  die  ploetzliche  vor  dem 
Gnadenstrom  in  einem  Augenblick  zu  bewirkende 


122        Christian  Perfection  in  the  Evangelical  Association 

Veraenderung  zu  dringen?  Laesst  sich  je  eine 
solche  selige  Veraenderung  erwarten,  solten  wir 
nicht  alle  Glaeubige  ernstlich  ermahnen  solche  zu 
suchen?  Und  das  um  so  viel  mehr,  weil  je  ernstlicher 
dieses  ploetzliche  Gnadenwerk  gesucht,  je  mehr 
darnach  gesehnt  wird,  desto  schneller  und  stand- 
hafter  gehet  der  stufenweise  Wachsthum  der  Seele 
in  der  Gnade  voran — desto  mehr  machen  sie  sich 
solchen  Wachsthum  zu  ihrer  Angelegenheit — desto 
emsiger  sind  sie  zu  alien  guten  Werken — desto 
puenktlicher  in  dem  Gebrauch  aller  goettlichen 
Verordnungen;  da  andererseits  just  das  Gegentheil 
von  allem  diesem  wahrgenommen  wird  bei  alien 
denen,  die  nicht  in  einer  solchen  Erwartung  stehen. 
Sie  sind  selig  in  der  Hofnung,  und  werden  es  durch 
diese  Hofnung  und  Erwartung  einer  gaenzlichen 
Veraenderung;  unter  einem  stufenweisen  Wachsen 
in  der  Gnade.  Wo  diese  Hofnung  wegfaellt,  da 
geraeth  das  Gnadenwerk  ins  stocken,  wenn  es  nicht 
gar  zusehends  abnimmt.  Wenn  es  je  daher  daran 
gelegen  ist,  den  stufenweisen  Wachsthum  in  der 
Gnade  zu  befoerdern,  sollte  die  Glaeubigen  zur 
Hofnung  eines  solchen  ploetzlichen  Gnadenein- 
flusses  [Gnaden-Einflusses]  ermuntern  [ermunteren]. 

Note:  Miller  copied  this  almost  word  for  word, 
letter  for  letter,  into  the  1809  discipline  for  the 
Albrechts  Leute.  There  is  a  rare  and  occasional 
difference  in  spelling,  capitalization,  punctuation, 
mood,  prefix,  or  word  order.    It  is  the  same  article. 

*The  words  in  []'s  are  Miller's  variations  of 
Boehm. 


///.  Miller's   1809   German   Discipline  for  the   Al- 
brights 

6  ste  Anweisung. 

Wie  wir  zur  wahren  Herzens-Heiligkeit  schon 
hier  in  diesem  Leben  gelangen  koennen. 

Von  der  christlichen  Vollkommenheit. 

Der  Herr  Jesus  spricht  ausdruecklich,  Matth. 
5:48.    "Darum  sollt  ihr etc. 

Note:  It  continues  the  same  as  Boehm's,  except 
that  you  read  the  minor  changes  given  inside  of  the 
[]'s. 


123 


IV.   The  Evangelical  Association  English  Discipline 
of  1832 


Section  VI  Pp.  69-76. 

Concerning  the   Doctrine  of  Christian  Per- 
fection.    How  We   May  Attain  to  True 
Holiness  of  Heart  Even  in  This  Life 

The  Lord  Jesus  expressly  saith,  Matt.  V,  48. 
'Be  ye  therefore  perfect,  even  as  your  Father  who 
is  in  heaven  is  perfect.'  And  the  Apostle  expressly 
exhorts,  I  Thess.  V,  16,  17,  18.  'Rejoice  evermore; 
pray  without  ceasing;  in  every  thing  give  thanks; 
for  this  is  the  will  of  God  in  Christ  Jesus  concerning 
you.' 

He  that  would  fully  comply  with  these  exhorta- 
tions at  all  times,  must  have  a  whole  and  perfect 
resignation  to  the  will  of  God;  consequently  all  self- 
will  and  selfishness  must  be  perfectly  subdued: 
he  must  bear  up  with  everything  that  may  befall 
him,  as  from  the  hand  of  the  Lord;  or  he  cannot  meet 
every  adversity  with  acquiescence  and  resignation, 
much  less  with  gratitude;  he  must  thus  stand  upon 
his  guard,  firm  and  immoveable,  that  he  may,  at 
any  moment,  parry  and  gain  the  victory  over  any 
temptation  that  may  present  itself,  without  yielding 
more  or  less,  either  voluntarily  or  negligently,  as  it 
does  sometimes  happen  with  weak  Christians.  If 
his  rest,  or  peace  and  joy  in  God,  be  no  more  inter- 
rupted by  none  of  the  like  vicissitudes,  or  occurrences 

124 


Christian  Perfection  in  the  Evangelical  Association        125 

he  must  be  well  founded  in  God;  and  of  a  truth  he 
must  love  God  with  all  his  heart,  with  all  his  mind 
and  with  all  his  strength:  sin,  so  to  speak,  has  lost 
all  its  power  against  such  an  one,  being  so  sur- 
rounded by  the  love  of  God,  as  with  a  wall  of  fire. 
The  flesh,  the  world  and  Satan  are  under  his  feet,  and 
he  rules  over  his  enemies;  yet  with  watching,  and 
not  slumbering. 

This  is  the  state  which  this  Evangelical  Associa- 
tion understands  by  Christian  Perfection. 

That  such  a  state  is  attainable  even  in  this  life, 
is  very  evident,  because  Christ  and  his  Apostles 
exhort  thereto:  yea,  from  this  we  learn  that  it  is 
every  Christian's  bounden  duty  to  strive  thereafter, 
for  Christ  and  his  Apostles  exhort  all  thereto  with- 
out exception  or  distinction.  And  how  could  he  be  a 
Christian,  who  would  not  desire  to  submit  wholly 
unto  God,  and  to  love  him  in  truth,  with  all  his  heart, 
with  all  his  soul,  and  with  all  his  strength? 

By  experience  we  have  been  fully  persuaded, 
that  such  a  state  is  attainable,  and  is  attained  by 
many,  who  happily  persevere  therein  for  many  years, 
even  to  the  end  of  their  days,  many  others  had 
attained  it,  and  for  want  of  watchfulness,  have  lost 
it  again.  This  we  have  learned  by  sad  experience. 
Experience  has  also  taught,  that  this  blessed  state, 
after  it  had  been  lost  thru  negligence,  may  again  be 
attained  by  the  grace  of  God;  and  that  a  person  may 
finally,  tho  having  been  as  a  reed  shaken  by  the 
wind,  become  a  firm  and  immovable  pillar  in  the 
Temple  of  God. 


126        Christian  Perfection  in  the  Evangelical  Association 

With  many  others  this  work  has  never  come  to 
that  perfect  clearness;  a  great  degree  of  grace  has 
indeed  been  discovered,  yet,  collateral  infirmities 
were  at  the  same  time  discernible,  which  could  not 
be  properly  distinguished  by  those  who  look  upon 
externals  only,  whether  these  were  only  involuntary 
natural  infirmities,  or  slighter  voluntary  deviations 
and  overcomings  of  sin. 

Experience  has  moreover  taught  that,  ordinarily, 
this  state  of  Christian  perfection  is  attained  gradually, 
by  an  upright  course  of  life  in  following  the  Lamb; 
however,  under  this  graduation,  this  work  is  per- 
fected in  the  soul,  sooner  or  later,  by  a  sudden  and 
powerful  influence  of  grace  and  outpouring  of  the 
Divine  Spirit.  Those  who  have  actually  experienced 
this,  describe  this  effusion  of  the  divine  life  as  being 
similar  to  the  grace  of  justification,  yet  far  exceeding 
the  same.     This  grace  is  thus  called  Sanctification. 

This  sanctification  is  the  basis  of  Christian  per- 
fection; by  which  God  writes  his  law  of  love  with 
quickening  power  in  the  heart,  according  to  his 
precious  and  faithful  promise. 

Notwithstanding  this,  because  all  created  beings 
will  ever  be  finite  and  circumscribed,  and  according 
to  the  nature  thereof,  are  at  all  times  and  forever 
less  than  God  himself:  thus  will  also  the  most  per- 
fect man  or  angel  forever  be  inferior  to  God,  tho  he 
become  a  partaker  of  the  divine  seed  thru  justifica- 
tion and  thru  sanctification  is  much  more  assimilated 
to  the  divine  Being;  therefore,  he  can,  after  having 
attained  to  this  degree  of  sanctification,  grow  and 


Christian  Perfection  in  the  Evangelical  Association        127 

increase  more  and  more  in  grace,  and  proceed  from 
one  degree  of  glory  to  another. 

And  should  even  this  progression  be  brought  to  a 
state  of  cessation  with  some,  it  is  not  to  be  inferred 
from  hence,  that  an  eternal  and  everlasting  increase 
should  therefore  be  impossible  with  others.  Never- 
theless, the  happiest  spirit  will  still  be  far  inferior 
to  God  himself. 

Secondly,  what  is  further  to  be  considered  here,  is 
this,  that  sanctifying  grace  does  therefore  not  take 
away  the  natural  infirmities  of  man;  yea,  it  does  not 
even  cover  them,  yea  but,  on  the  other  hand,  it 
sometimes  manifests  and  exposes  them  the  more. 
Such  are,  a  weakly  and  morbid  body,  a  weakly  under- 
standing, weakness  of  memory,  of  judgment  and  of  ^- 
the  mind.  Therefore  such  an  individual  may  be 
easily  imposed  upon  by  false  appearances,  and  thru  a 
misdirected  judgment,  to  think  more  esteemingly  or 
derogatively  of  a  person  than  he  really  deserved — 
indistinctness,  yea,  confusion  in  expression — give 
unfit  advice;  and  thru  all  kinds  of  such  weaknesses, 
which  God  never  beholds  or  imputes  as  willful  sins, 
may  render  himself  exceptionable  and  ridiculous 
before  a  wise  world.  Therefore,  such  an  one  should 
never  refuse  to  receive  instruction  and  good  counsel 
of  others,  who  do  not  possess  the  same  degree  of 
grace  with  him,  in  as  much  as  he  sees  that  God 
deigns  to  instruct  him  in  this  way. 

Thus  much  was  deemed  necessary  to  be  added 
here  to  prevent  a  misunderstanding  of  the  matter, 
and  to  enable  the  reader  to  see  this  doctrine  in  a 
clear  light,  and  to  form  just  conceptions  thereof. 


128        Christian  Perfection  in  the  Evangelical  Association 

Whereupon  this  Evangelical  Association  further 
declares: 

Let  us  seriously  and  explicitly  admonish  all 
believers,  to  strive  ardently  for  Christian  perfection. 
In  order  that  we  may  teach  one  thing  on  this  point, 
let  us  decide  once  for  all,  whether  we  shall  continue, 
or  give  up  this  doctrine.  We  are  all  unanimous  to 
defend  and  maintain  it:  understanding  by  it  now, 
as  at  all  times  before,  nothing  less  than  a  total  eman- 
cipation from  every  sin,  in  the  proper  sense  of  the 
word,  by  means  of  the  love  of  God  being  shed  abroad 
in  our  heart,  influencing  and  actuating  the  same. 

Some  indeed  say:  "This  cannot  be  attained,  till 
we  have  passed  thru  purgatory."  Others  say:  "No, 
this  is  accomplished  at  the  moment  when  body  and 
soul  are  separated."  But  others  say:  "We  can  attain 
this  before  we  die,  one  minute  afterward  is  too  late." 
We  are  unanimous  that  we  may  be  redeemed  from 
every  sin  long  before  we  die — that  is,  of  all  evil 
affections  and  desires.  Thus  the  main  point  remains 
settled. 

Touching  the  circumstances  of  the  matter,  the 
further  inquiry  is:  Is  this  happy  change  gradually 
wrought,  or  instantaneously?  Both  take  place, 
one  as  well  as  the  other.  Shall  we  insist  upon  one 
as  well  as  the  other,  in  our  preaching?  We  must 
certainly  insist  upon  a  gradual  change,  and  this 
zealously  and  continually.  And  have  we  not  equally 
good  reasons  to  insist  upon  an  instantaneous  change, 
wrought  by  the  effusion  of  grace  in  an  instant? 
May  we  expect  such  a  blessed  change,  shall  we  not 


Christian  Perfection  in  the  Evangelical  Association        129 

earnestly  exhort  all  believers  to  seek  it?  And  the 
more  so,  because,  the  more  earnestly  this  instantane- 
ous work  of  grace  is  sought,  the  more  it  is  longed 
after,  the  quicker  and  the  more  steadfast  will  the 
gradual  work  of  grace  in  the  soul  progress.  The  more 
they  are  concerned  about  such  a  change,  the  more 
punctual  will  they  be  in  observing  the  divine  ordi- 
nances: whereas  on  the  other  hand,  the  contrary 
is  to  be  observed  with  all  those,  who  are  not  expecting 
those  things.  They  are  blessed  in  hope,  and  become 
so  thru  this  hope  and  expectation  of  a  total  change, 
by  gradually  growing  in  grace.  Where  this  hope 
falls  away,  the  work  of  grace  is  retarded,  if  it  does 
not  apparently  decrease.  Therefore,  whoever  is 
concerned  to  promote  the  gradual  growth  in  grace, 
should  encourage  believers  in  the  hope  of  such  an 
immediate  influence  of  grace. 


V.  The  United  Evangelical  Church  English  Discipline 
of  1894 


Articles  of  Faith  p.  19. 

XI.  Of  Sanctification 

Entire  sanctification,  or  Christian  perfection, 
is  a  state  of  righteousness  and  true  holiness,  which 
every  regenerate  believer  may  attain.  It  consists 
in  being  cleansed  from  all  sin,  loving  God  with  all 
the  heart,  soul,  mind,  and  strength,  and  loving  our 
neighbor  as  ourselves.  This  gracious  state  of  perfect 
love  is  attainable  in  this  life  by  faith,  both  gradually 
and  instantaneously,  and  should  be  earnestly  sought 
by  every  child  of  God.  But  it  does  not  deliver  us 
from  the  infirmities,  ignorance  and  mistakes  which 
are  common  to  man. 


Chapter  II 

pp.  24-28. 
Christian  Perfection 

We  believe  the  doctrine  of  Christian  Perfection 
to  be  clearly  taught  in  the  Word  of  God.  For  this 
reason  it  is  accepted  as  one  of  the  cherished  doctrines 
of  the  United  Evangelical  Church.  God  said  to 
Abram,  as  recorded  in  Genesis  17:1:  "I  am  the 
Almighty  God;  walk  before  me,  and  be  thou  per- 
fect." Our  Lord  and  Saviour  expressly  said  to  his 
disciples,  as  recorded  in  Matt.  5:48:  "Be  ye  there- 

130 


Christian  Perfection  in  the  Evangelical  Association        131 

fore  perfect,  even  as  your  Father  which  is  in  heaven 
is  perfect."  Furthermore,  to  effect  this  great  end 
was  plainly  one  of  the  leading  purposes  of  God  in 
instituting  the  church  and  calling  laborers  into  his 
vineyard.  Hear  Paul  to  the  Ephesians,  chapter  4, 
and  verses  11,  12  and  13:  "And  he  gave  some, 
apostles;  and  some,  prophets;  and  some,  evangelists; 
and  some,  pastors  and  teachers;  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ;  till  we  all  come  in  the 
unity  of  the  faith,  and  of  the  knowledge  of  the  Son 
of  God,  unto  a  perfect  man,  unto  the  measure  of  the 
stature  of  the  fullness  of  Christ."  Paul  further 
taught  with  much  emphasis,  that  the  best  way  to 
attain  to  this  high  standard,  was  to  preach  the  sinless 
Christ  as  our  pattern  of  perfection.  See  Colossians 
1:28:  "Whom  we  preach,  warning  every  man,  and 
teaching  every  man  in  all  wisdom;  that  we  may 
present  every  man  perfect  in  Christ  Jesus." 

As  to  the  character  of  this  work  of  grace,  the 
time  attainable,  and  its  effect  upon  its  possessor, 
that  most  excellent  summary  of  statement  given 
by  John  Wesley  in  the  year  1784,  fully  meets  our 
views.  This  was  after  the  thought  and  experience 
of  Mr.  Wesley  had  attained  their  full  ripeness,  for 
he  was  then  within  but  a  few  years  of  the  close  of  his 
life.  He  had  given  much  thought  to  this  doctrine, 
and  finally,  after  a  careful  review  of  the  whole  sub- 
ject, wrote  the  sum  of  what  he  had  observed  in  a 
number  of  brief  propositions,  to  which  we  as  a  body 
of  Christians  most  heartily  subscribe.  These  prop- 
ositions are  as  follows: 


132        Christian  Perfection  in  the  Evangelical  Association 

"1.  There  is  such  a  thing  as  perfection;  for  it 
is  again  and  again  mentioned  in  the  Scriptures. 

"2.  It  is  not  so  early  as  justification;  for  justi- 
fied persons  are  to  go  on  unto  perfection.  Heb. 
6:1. 

"3.  It  is  not  so  late  as  death;  for  Saint  Paul 
speaks  of  living  men  that  were  perfect.  Phil. 
3:15. 

"4.  It  is  not  absolute.  Absolute  perfection 
belongs  not  to  man,  nor  to  angels,  but  to  God 
alone. 

"5.  It  does  not  make  a  man  infallible;  no  one 
is  infallible  while  he  remains  in  the  body. 

"6.  Is  it  sinless?  It  is  not  worth  while  to 
contend  for  a  term.    'It  is  salvation  from  sin.' 

"7.  It  is  'perfect  love.'  I  John  4:18.  This  is 
the  essence  of  it.  Its  properties,  or  inseparable 
fruits,  are,  rejoicing  evermore,  praying  without 
ceasing,  and  in  every  thing  giving  thanks.  I 
Thess.  5:16,  etc. 

"8.  It  is  improvable.  It  is  so  far  from  being 
incapable  of  increase,  that  one  perfected  in  love 
may  grow  in  grace  far  swifter  than  he  did  before. 

"9.  It  is  losable,  capable  of  being  lost;  of 
which  we  have  numerous  instances. 

"10.  It  is  constantly  both  preceded  and  fol- 
lowed by  a  gradual  work. 

"11.  But  is  it  in  itself  instantaneous  or  not? 
In  examining  this  let  us  go  on  step  by  step.  An 
instantaneous  change  has  been  wrought  in  some 
believers;   no  one   can   deny   this.     Since   that 


Christian  Perfection  in  the  Evangelical  Association        133 

change,  they  enjoy  perfect  love;  they  feel  this 
and  this  alone;  they  'rejoice  evermore,  pray 
without  ceasing,  and  in  every  thing  give  thanks.' 
But  in  some  this  change  was  not  instantaneous. 
They  did  not  perceive  the  instant  when  it  was 
wrought.  It  is  often  difficult  to  perceive  the 
instant  when  a  man  dies;  yet  there  is  an  instant 
when  life  ceases.  And  if  ever  sin  ceases,  there 
must  be  a  last  moment  of  its  existence,  and  a 
first  moment  of  our  deliverance  from  it. 

"  'But  if  they  have  this  love  now  they  will 
lose  it.'  They  may;  but  they  need  not.  And 
whether  they  do  or  not,  they  have  it  now;  they 
now  experience  what  we  teach.  They  now  are 
all  love;  they  now  rejoice,  pray  and  praise  without 
ceasing. 

"  'However  sin  is  only  suspended  in  them; 
it  is  not  destroyed. '  Call  it  which  you  please; 
they  are  all  love  today;  and  they  take  no  thought 
for  the  morrow. 

"  'But  this  doctrine  has  been  much  abused.' 
So  has  that  of  justification  by  faith.  But  that 
is  no  reason  for  giving  up  either  this  or  any  other 
Scriptural  doctrine. 

"  'But  those  who  think  they  are  saved  from 
sin  say  they  have  no  need  of  the  merits  of  Christ.' 
They  say  just  the  contrary.  Their  language  is: 
'Every  moment,  Lord,  I  need  the  merit  of  thy 
death.'  They  never  before  had  so  deep,  so 
unspeakable  a  conviction  of  the  need  of  Christ  in 
all  his  offices  as  they  have  now. 


134        Christian  Perfection  in  the  Evangelical  Association 

"Therefore  all  our  preachers  should  make  a 
point  of  preaching  perfection  to  believers  con- 
stantly, strongly  and  explicitly;  and  all  believers 
should  mind  this  one  thing,  and  continually 
agonize  for  it. 

"This  is  the  doctrine  of  Jesus  Christ,  the 
doctrine  of  St.  Paul,  of  St.  Peter,  of  St.  James, 
and  of  St.  John.  It  is  found  in  the  oracles  of 
God,  in  the  Old  and  New  Testaments.  Look  at 
it;  survey  it  on  every  side,  and  that  with  the 
closest  attention.  In  one  view  it  is  purity  of 
intentions,  dedicating  all  the  life  to  God.  It  is 
the  giving  to  God  of  all  our  heart;  it  is  one  desire 
and  design  ruling  all  our  tempers.  It  is  the 
devoting  of,  not  a  part,  but  of  all  our  soul,  body 
and  substance  to  God.  In  another  view,  it  is  all 
the  mind  which  was  in  Christ,  enabling  us  to 
walk  as  Christ  walked.  It  is  the  cleansing  of  the 
heart  from  all  filthiness,  all  inward  as  well  as 
outward  pollution.  It  is  a  renewal  of  the  heart 
in  the  whole  image  of  God;  the  full  likeness  of 
him  that  created  it.  In  yet  another  view  it  is 
the  loving  of  God  with  all  the  heart,  and  our 
neighbor  as  ourselves.  Now,  take  it  in  which- 
ever of  these  views  you  please,  for  there  is  no 
material  difference,  and  this  is  the  whole  and  sole 
perfection. 

Now  let  this  perfection  appear  in  its  native 
form,  and  who  can  speak  one  word  against  it? 
Will  any  dare  to  speak  against  loving  the  Lord 
our  God  with  all  our  heart,  and  our  neighbor  as 


Christian  Perfection  in  the  Evangelical  Association        135 

ourselves?  It  must  be  disguised  before  it  can  be 
opposed.  Does  not  all  that  is  within  you  cry 
out,  "O,  who  that  loves  can  love  enough?"  We 
allow,  we  contend,  that  we  are  justified  freely 
through  the  righteousness  and  the  blood  of 
Christ.  We  expect  likewise  to  be  sanctified 
wholly  through  his  Spirit.  We  do  not  expect 
to  love  God  with  all  our  heart,  and  our  neighbor 
as  ourselves.  Yea,  we  do  believe  that  he  will  in 
this  world  so  "cleanse  the  thoughts  of  our  hearts, 
by  the  inspiration  of  his  Holy  Spirit,  that  we  s,hall 
perfectly  love  him,  and  worthily  magnify  his 
holy  name." 

Let  it  therefore  be  considered  not  only  a  privi- 
lege, but  the  duty  of  all  true  believers  to  strive 
earnestly  to  attain  to  Christian  perfection,  and  in  so 
far  as  they  have  ability  and  opportunity,  to  encour- 
age all  others  to  "press  toward  the  mark  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus." 


VI.  Those  Active  Before  1857,  on  Literary  Evidence, 
Found  to  Accord  with  the  Official  View  of  the 
Evangelical  A  ssociation  on  Christian  Perfection. 


En- 

Name 

tered 

Minis 

try 

Died 

Literary  Evidence 

Jacob  Albright 

1796 

1808 

A.  C.)    (L.  T.  A.)  (E.  A.  &  Y.  H. 

indices) 

John  Walter 

1802 

1818 

A.  C.)  (L.  T.  A.)  (E.  A.  &.  Y.  H. 

indices) 

1805 

1816 

A.  C.)  (L.  T.  A.)  (E.  A.  &.  Y.  H. 

indices) 

John  Dreisbach 

1807 

1871 

A.  C.)  (L.  T.  A.)  (E.  A.  &.  Y.  H. 
indices) 

and  (E.  M.  1848  p.  18;  1850  p.  25; 

1851  p.  12;  1853  p.  98;  1856  pp.  12, 

28, 92,  140,  148)  (Ep.  Feb.  1885) 

etc. 
Y.  H.  II  42)  (C.  B.  1855  p.  69) 

J.  Chris.  Spangler 

1807 

1855 

John  Erb 

1808 

1858 

Y.  H.  II  71-73  etc. 

Henry  Niebel 

1809 

1877 

E.  A.  &.  Y.  H.  I  indices  (Y.  H.  II, 

152)  (Ep.  Nov.  1883)  etc. 

Leonbart  Zimmerman . . . 

1811 

1840 

Y.  H.  I  123-5 

Fred'k.  Schauer 

1812 

Y.  H.  I,  123-5. 

John  Kleinfelter 

1813 

1863 

Y.  H.  II,  152  etc. 

John  Stambach 

1813 

1828 

Y.  H.  I,  123-5. 

Jacob  Kleinfelter 

1813 

1858 

E.  L.  42-3. 

Thomas  Brewer 

1814 

Y.  H.  I,  123-5. 

Henry  Stauffer 

1814 

Y.  H.  I,  123-5. 

Adam  Ettinger 

1816 

1877 

C.  B.  1836  p.  87;  1844  p.  20.)  (Ep. 
Nov.  1885.) 

Adam  Kleinfelter 

1817 

1878 

E.  L.  42-3)  (Ep.  Dec.  1884.) 

1817 

1867 

Ep.  May  1884 

Y.  H.  I,  164)  (Ep.  June  1885) 

John  Breidenstein 

1818 

1878 

1820 

1860 

(Ep.  May  1886  (S.  L.  S.)  (Y.  H.  II 
85-97  etc.) 

John  W.Miller 

1822 

1833 

C.  B.  1843  p.  105. 

1822 

1869 

Y.  L.  L.)  (Y.  H.  II,  173-181  etc.) 

136 


Christian  Perfection  in  the  Evangelical  Association        137 


En- 

MM 

tered 

Minis- 

try 

Died 

Literary  Evidence 

P.  Wagner 

1822 

1870 

Ep.  Jury  1884. 

Thomas  Buck 

1823 

1842 

Y.  H.  I,  348-9)  (F.  E.  H.  120-2)  (C. 

B.  1849  p.  81;  1865  Sept.  8.) 

John  Hammer 

1824 

1839 

C. B.  1839  p.  95. 

Joseph  M.  Saylor 

1825 

1891 

C.  B.  1836  p.  29)  (F.  E.  H.  48-9) 
(E.  A.  99-100)  (Y.  H.  I,  226-8.) 

Francis  Hoffman 

1826 

1894 

Y.  H.  II,  18)  (F.  E.  H.  89). 

Elias  Stoever 

1827 

1874 

Ep.  Aug.  1885. 

Wm.  W.  Orwig 

1828 

1889 

(C.  B.  1836  p.  5;  1837  p.  29;  1840 
pp.  13, 21,  29, 57; 1842  p.  132;  1843 
p.  1;  1849  pp.116,  12S,  132,  141, 
148,  156,  164;  1851  pp.  20-8)  (Ep. 
Feb.  1886.) 

1829 

1849 

V.H.  117)  (Ep.  June  1883.) 

John  G.  Zinser 

1829 

1883 

Ep.  Apr.  1885)  (C.  B.    1836    p.  62) 

(Y.  H.  II,  16-7.) 

A.  B.  Schaefer 

1830 
1830 

1869 
1887 

Ep.  Sept.  1883. 

V.  H.  107-115)  (E.  M.  1887  p.  24) 

(Ep.  Sept.  1885). 

D.  Kehr 

1830 
1831 

1871 
1884 

Ep.  Mar.  1884. 

Daniel  Brickley 

C.  B.  1836  pp.  61,  74. 

John  P.  Leib 

1831 

1875 

E.  M.  1875  Sept  23)  (Y.  H.  II,  206- 

7)  (Ep.  Feb.  1884.) 

Henry  Fisher 

1831 

1854 

C.  B.  1849  pp.  100.  107)  (Y.  H.  II, 

39)  (E.M.  1849  pp.  67,  71,  74,  82; 

1850  pp.  35,  39;  1851  pp.55,  59; 

1852  pp.  33,  84;  1853  pp.  148,  156; 

etc.) 

Chas.  Hesser 

1831 

1843 

Ep.  July  1883. 

1831 
1831 

1854 
1880 

Y.  H.  11,41. 

Jacob  Borkert 

Ep.  Jan.  1884. 

Henry  Bucks 

1832 

1895 

C.  B.  1836  p.  66;  1849  pp.  186-7. 

1833 

1884 

Ep.  Mar.  1885. 

1833 
1834 

1837 
1852 

Y.  H.  I,  266-7. 

Jacob  Riegel 

C.  B.  1836  p.  29. 

Henry  Stoetzel 

1837 

1889 

C.  B.  1848  p.  66)  (Y.  H.  11,  172.) 

FredV  Krecker 

1838 

1888 

E.M.  1850  p.  17. 

Chris.  Meyer 

1839 

1873 

C.  B.  1873  Mar.  19. 

Geo.  A.  Blank 

1841 

1861 

Ep.  June  1884. 

1842 

1848 

E.  M.  1848  p.  54. 

Chris.  Yeakel 

1842 

1874 

Y.  H.  II,  204-5. 

J.  C.  Famsworth 

1843 

1883 

E.  M.  1884  Jan.  15. 

138        Christian  Perfection  in  the  Evangelical  Association 


Name 

En- 
tered 
Minis 

try 

Died 

Literary  Evidence 

M.  Lauer 

1844 
1845 
1845 

1846 

1847 
1847 

1847 
1848 
1848 
1849 
1849 

1849 
1850 
1850 
1851 
1851 

1853. 
1853 

1853 
1854 

1854 

1856 
1856 
1858 

1893 
1901 

1887 
1897 

1903 

1870 
1849 

1876 
1865 
1888 

1876 

1893 

1920 
1904 

1883 

1915 

1879 

1876 

V.  H.  174. 

J.  L.  W.  Seybert 

J.  J.  E&her 

E.  M.  1854  p.  68. 

V.  H.  42,  44,  121,  123)  (Y.  H.  II 

J.  Koehl 

16-7)  (Mag.  1869-71)  (E.M.Nov. 

8,  1877.)  etc. 
C.  B.  1855  p.  10)  (E.  M.  1868  Sept. 

Oct.  Nov  ) 
E.  M.  1852  p.  187;  1870  May  19. 
C.  B.  1854  pp.  52,  72,  180,  188;  1855 

pp.  68,  74. 
C.  B. 1848  pp.  129,  137. 
Y.  H.  II,  18. 

J.Dick 

C.  G.  Koch ... 

J.  G.  Wollpert 

Isaac  Hess 

M.  Zulauf 

C.  B.  1870  Mar.  2. 

C.  B.  1849  Oct.  1. 

J.  Keiper 

C  B.  1854  p.  185. 
E.  M.  1849  p.  35. 
Ep.  Dec.  1883. 
C.  B.  1850  p.  132. 
E.  M.  1888. 

Ella  M.  Y.  Preyer 

L.  May 

Jacob  Schaefle 

A.  J.  Bender 

E.  M.  1853  p.  107. 

S.  G.  Rhoads 

"The  Old  Way"  book  by  Rhoads. 

J.  Yeakel 

V.  H.  93)  (Ep.  Oct.  1883)  (E.  M. 

Jan.  20,  1876.) 
C.  B.  1855  p.  3)  (V.  H.  185)  (**  Heil- 

igung  des  Menschen"  by  J.  Y.) 
E.  M.  1853  p.  106. 
E.  M.  1853  p.  75. 

Abr.  Rudisill 

C.  B.  1853  p.  82;  1854  p.  50. 

Wm.  Yost 

Reuben  Yeakel 

212. 
C.  B.  1856  pp.  129,  194,  202;  1857 

pp.  1,  9,  97,  113,  121,  129.)  (Ep. 

1869-71)  (V.  H.  13,  124,  128,  164, 

190)  etc. 
Ep.  Oct.  1884. 

Peter  Schwoerer 

J.  A.  Reubelt 

C.  B.  1855  p.  51. 

C.  B.  1855  pp.  97,  105. 

Elizabeth  Ruth 

C.  B.  1857  p.  42. 

C.  B.  1867  and  following. 

J.  HarUler 

E.  M.  1871  seq.)  (Ep.  Nov.  1884.) 

W.F.Schneider 

Sue  M.  Orwig  Hoffman. . 

Ep.  Apr.  1884. 

F.  E.  H.  index-poems. 

VII.  English  Translation  of  Lehr's  German  Reprint, 
in  1891  y  of  Solomon  Neitz's  Original  Pamphlet 
of  Feb.  9,  1857,  by  Ralph  Kendall  Schwab, 
May  4,  1920 

Christian  Sanctification  According  to  Apos- 
tolic Teaching 

"We  say  Christian  sanctification  [Heiligung] 
thereby  to  indicate  that  there  is  also  a  divine, 
a  triumphant  saints',  an  angelic,  and  a  pre- 
Christian  sanctification.  God's  holiness  [Heiiig- 
keit]  is  without  limitations,  measure  and  end. 

"The  man  Jesus  was  once  God's  'Most  Holy' 
[Allerheiligste]  on  earth  and  God's  people  is  now 
His  'holy'  [heiliges].  The  same  was  at  all  times 
holy,  and  whatever  belongs  to  God,  and  did 
belong,  that  bears,  and  did  bear  the  title  of 
holiness.  Therefore  speech,  in  the  holy  scrip- 
tures, is  about  a  holy  land,  holy  temple,  holy 
garments,  holy  oil,  and  the  holy  city,  etc.,  and 
about  holy  angels  and  men.  In  its  essence  the 
pre-Christian  holiness  [Heiligung]  was  the  same 
as  the  Christian;  for  God's  kingdom,  from  very 
ancient  time,  and  till  eternity,  partakes  of  the 
same  nature.  Therefore  must  its  citizens  and 
companions  in  the  kingdom,  previously  and  since 
then,  also  partake  of  the  same  nature.  But  in 
regard  to  its  glorification  and  display  the  Chris- 
tian 'holiness'  may  indeed  be  placed  above  the 
pre-Christian   'holy';   for   it   had   not   only   the 

139 


140        Christian  Perfection  in  the  Evangelical  Association 

highest,  divine-human  figure  and  pattern,  as  an 
example  before  it,  but  also,  in  addition,  the  great 
promise  of  the  outpouring  of  the  Spirit  in  the 
last  days  standing  as  its  aid.  Joel  3:1-5,  Acts 
2:16. 

"To  be  holy  [heilig]  means  to  be  pure  from  all 
kinds  of  impurity  and  sin  which  can  make  us 
unfit  for  holy  activities,  to  be  separate,  and  to  be 
in  a  state  in  which  a  man  may  appear  before  the 
Lord  and  take  part  in  holy  affairs  and  exercises. 
To  be  sanctified  [geheiligt]  means,  besides  being 
separated,  also  to  be  picked  out,  to  be  chosen 
and  appointed  for  doing  things  for  God —  to  be 
a  servant  of  God.  In  Isaiah  (Chap.  13:3)  the 
Lord  even  called  the  Medes  his  [Geheiligten] 
sanctified  ones.  To  be  [geheiligt]  sanctified 
means  also  to  be  glorious  and  glorified;  accord- 
ingly we  pray  in  the  Lord's  Prayer:  Hallowed 
[geheiligt]  be  Thy  Name.  That  means  glorious, 
glorified,  honored  and  highly  praised.  We  also 
should  be  hallowed  [geheiligt];  we  should  be 
transfigured  and  glorified — in  a  moral  regard 
be  put  into  another  nature  and  form — Gal. 
4:1-19,  and  2  Pet.  1:4-9.  By  nature  the  medita- 
tion of  our  heart  is  always  evil  and  our  manner  of 
life  is  earthly,  human,  yes  perhaps  devilish.  If 
we  ever  wish  to  become  something  to  the  praise 
and  glory  of  God,  then  we  must  necessarily  seek 
sanctification,  without  which  no  one  shall  see 
God.  The  Old  Testament  people  of  God  were, 
according  to  the  scriptures,  a  holy  people,  and 


Christian  Perfection  in  the  Evangelical  Association        141 

now  the  believers  of  the  New  Testament,  as  a 
people,  bear  the  same  title.  The  "body  of  Christ" 
is  holy — 'the  temple  of  God  is  holy,  which  temple 
ye  are.'  The  apostles  called  the  multitude  of 
the  believers  saints  [Heilige].  Acts  9:13.  'And 
it  came  to  pass  as  Peter  passed  through  all 
quarters,  he  came  down  also  to  the  saints  [Heili- 
gen]  who  dwelt  at  Lydda.'  Acts  9:32.  Paul 
wrote  to  those  called  saints  [Heiligen]  at  Rome, 
and  spoke  in  that  epistle,  in  some  twenty  places, 
of  a  collection  which  was  being  gathered  for  the 
saints.  The  title  of  holiness,  sanctification,  and  a 
sanctified  nature  belong  thus  to  all  Christians 
of  the  New  Testament  in  common.  'They  are 
the  holy  people.'     1  Pet.  2:9. 

"The  apostles  therefore  anticipated  nothing 
of  the  sort,  that  there  would  be  only  here  and 
there  a  [Geheiligter]  sanctified  person  among  the 
believers,  that  only  a  certain  number  of  the  same 
perhaps  even  would  possess  entire  sanctification, 
but  the  rest  of  the  converted  lack  it,  or  that 
sanctification  was  an  extraordinary  state  of 
grace  of  only  a  few  of  their  brethren.  But  they 
certainly  give  us  completely  the  view  of  many 
stages  in  the  state  of  grace  of  Christian  perfection 
or  sanctification.  Christian  Sanctification  is, 
according  to  the  teaching  of  the  apostles,  not 
only  the  high  privilege,  but  also  the  sublime 
possession  of  the  entire  host  of  believers.  This 
doctrine,  promulgated  in  the  church  by  certain 
ministers  of  the  church  from  time  to  time — what 


142        Christian  Perfection  in  the  Evangelical  Association 

should  we  call  it? — the  special  sanctification 
doctrine,  lay  far  distant  from  the  apostles.  They 
taught  cleansing  from  sins  in  accordance  with 
Christ's  urgent  stipulation,  'Go  and  sin  no  more,' 
as  taking  place  in  justification  and  regeneration, 
as  their  doctrine  of  sanctification,  and  insisted 
upon  a  constant  growth  in  the  grace  received  in 
regeneration — this  same  should  become  more  and 
more  clear,  the  pious  should  'thrive  like  the  new- 
born child.'  This  [special]  sanctification  doctrine 
was,  to  all,  a  thing  to  be  looked  upon  with  dislike, 
and  therefore  the  apostles  stood  in  no  need  of 
complaining  that  so  few  had  sought  entire  sanc- 
tification. 

To  them,  all  believers  were  such  as  also  had 
obtained  sanctification.  They  requested  of  them 
only  that  they  should  go  on  with  the  sanctifica- 
tion, asked  that  faith  and  love,  with  all  other 
Christian  virtues,  might  become  more  full  in  and 
about  them.  1  Pet.  3:8;  Rev.  7:1;  Heb.  6:1. 
Which  accords  most  excellently  and  empirically 
agrees  with  Christ's  wonderfully  intelligible 
teaching  about  the  growth  of  the  believers. 
John  15:1-16. 

"In  its  inner  essence,  Christian  sanctification 
is  a  general  state  of  grace  of  believers  wrought 
by  the  Holy  Spirit  (at  the  time  of  regeneration 
and  renewal)  in  the  heart.  It  is  the  latter  half 
of  justification  through  faith,  by  which  the  citi- 
zen, newly  received  into  the  kingdom  of  God,  is 
made  after  the  exact  likeness  of  his  Master,  and 


Christian  Perfection  in  the  Evangelical  Association        143 

by  sanctification  becomes  partaker  of  a  like 
nature;  for  the  condition  of  the  regenerate  is 
not  only  a  childlike  one,  but  one  animated  with 
the  Holy  Spirit.  Rom.  8:14-17;  Gal.  4:6.  The 
justified  person  obtains,  in  his  regeneration  and 
renewal,  powers  of  grace  which  make  him  capable 
of  separating  himself  from  all  that  which  dis- 
pleases God,  and  of  bestirring  himself,  on  the 
contrary,  to  do  that  which  pleases  God.  Justifi- 
cation and  sanctification  are  an  inseparable 
work  of  grace  which  takes  away  our  sinful  debt 
and  changes  our  condition  in  the  law  before  God, 
our  Judge;  it  takes  the  dominion  of  sin  from  us 
and  alters  our  heart  and  life  before  God,  our 
Father,  and  it  all  is  wrought,  partly  for  us,  by 
Christ,  and  partly  in  us,  by  the  Holy  Spirit. 
Rom.'8:30;  1  Cor.  6:11. 

"The  essence  of  our  sanctification  accordingly 
consists  in  an  inner  remaking  of  the  heart  and  in 
the  very  different  direction  of  the  will  and  of  all 
impulses,  so  that  all  thinking  and  striving  relates 
itself  to  God  and  the  human  nature  stands  under 
the  influence  of  the  Holy  Spirit. 

"This  essence  Paul  expresses  by  the  mani- 
festations of  unfeigned  faith,  good  conscience, 
and  a  pure  heart.  1  Tim..  1:5.  The  good  con- 
science comes  from  faith,  and  if  this  is  once 
present,  the  person  is  freed  from  accusation; 
then  follows  the  pure  heart,  the  renewal  of  the 
soul,  the  moderation  of  the  desires  so  that  these 
keep  end  and  limits,  and  do  not  run  over  their 


144        Christian  Perfection  in  the  Evangelical  Association 

boundaries  nor  jump  overboard;  in  order  that 
sanctification  may  break  forth  in  keeping  with 
its  inner  and  outer  nature;  for  man  should  indeed 
be  able  to  see  it  also  with  his  eyes  when  the  Lord 
converts  Zion. 

"According  to  its  appearance,  Christian  sanc- 
tification is  a  fruit  of  evangelical  repentance. 
Then,  for  the  first  time,  can  we  console  ourselves 
that  we  have  brought  forth  honest  fruits  of 
repentance,  when,  on  the  tender  stalk  of  the 
sorrow  of  penitence,  the  ear  of  sanctification  has 
grown  forth  for  us;  for  godly  sorrow  works  in  us 
and  for  us  a  result  of  blessedness.  To  be  sure  our 
natural  unholiness  (inbred  sin)  Christ  covers,* 
against  the  wrath  of  God,  with  his  purchased 
salvation.  But  from  our  voluntary  and  acquired 
unholiness  (real  sins)  he  cleanses  us  by  the  power 
of  the  merit  of  his  blood,  only  upon  condition  of 
our  repentance,  in  justification  and  regeneration  * 
Here  works  the  Spirit  which  sanctifies,  (Rom.  1 :4) 
powerfully  puts  to  death  the  old  nature,  kindles 
new  light  and  new  life  in  the  heart,  and  renews 
us  to  a  holy  walk.  Here  man  becomes  "a  new 
creature  in  Christ  Jesus,"  the  old  is  passed  away, 
and  now  man  has  and  bears  the  likeness  of  Him 
who  has  given  the  invitation  into  his  wonderful 
light.  Now  can  man  cry  Abba  Father,  in  a  holy 
state  of  evangelical  adoption  with  good  confi- 
dence, and  rejoice  in  the  blessed  hope  of  future 
glory:  for  if  man  is  once  a  child,  then  is  man 
also  an  heir,  and  man  feels  differently. 


Christian  Perfection  in  the  Evangelical  Association        145 

"But  this  sanctification  has,  from  then  on, 
growth  as  a  consequence,  and  indeed  (growth) 
according  to  the  necessity  of  the  relations,  desti- 
nies, and  circumstances  of  the  manifold  calling  of 
the  "saints"  and  of  their  own  nature  in  addition. 
This  state  of  grace  is  obtained,  as  a  rule,  suddenly 
in  regeneration  at  the  time  of  the  forgiveness  of 
sins,  but  its  growth  is  one  of  stages  and  ascends 
from  degree  to  degree,  and  from  perfection  in 
time  on  into  eternity.  Phil.  1:6;  John  10:9; 
Rev.  7:15  and  17;  Prov.  4:18. 

"Therefore  believers  have  also  an  approach 
by  faith  to  the  grace  in  which  they  stand,  and 
are  invited  with  joy  to  come  near  to  the  throne 
of  grace  to  get  help  at  such  times  when  help  is 
needed.  Therefore  is  the  pure  milk  of  the  gospel 
prescribed  for  the  sanctified  also,  in  order  that 
they  may  thrive  thereby;  and  therefore  must  the 
branch  remain  on  the  vine,  in  order  that  it  may 
become  still  more  fruitful.  Besides  this  the 
sanctified  have  the  high  calling  to  work  in  the 
vineyard  of  their  Lord  until  the  evening  comes. 
They  are  to  put  their  pound  into  the  bank  of 
exchange — to  draw  out  the  old  man  with  his 
works,  and  no  more  to  walk  in  their  former  way, 
but  to  live  in  holiness  and  righteousness  well- 
pleasing  to  God,  in  order  that  Christian  sanctifi- 
cation may  bring  its  outward  appearance  to  the 
day,  and  the  hidden  Christlife  of  the  sanctified 
may  reveal  itself  so  much  the  longer.    Amen. 

S.  Neitz. 

Orwigsburg,  Feb.  9,  1857." 


146        Christian  Perfection  in  the  Evangelical  Association 

♦Note— Yeakel  (Y.  H.  II  62-3)  comments 
and  quotes  sentences  which  are  not  in  the  above. 
So  I  have  concluded  that  Yeakel  quoted  from  Neitz's 
1858,  or  enlarged,  pamphlet.  If  so  Neitz's  further 
words  must  have  been  inserted  into  the  article  of 
1857  (just  following  what  I  marked  with  **)  a  few 
sentences  to  make  clear,  in  1858,  what  he  had  meant 
at  that  place  in  the  1857  pamphlet.  I  add  the  sen- 
tences that  Yeakel  quotes  at  the  above  point: 

"Although  the  defeated  but  not  annihilated 
power  of  sin  will  still  assert  itself  in  the  life  of  a 
person  who  stands  in  holiness,  on  the  one  hand 
by  involuntary  stirrings,  which  are  present  before 
the  better  volition  can  prevent  it,  and  on  the 
other  hand,  by  an  intrusion  of  sinful  elements, 
even  into  actions  that  arise  from  a  holy  motive, 
for  in  our  inner  man  we  must,  alas!,  recognize  a 
continuous  root  of  sin,  a  certain  evil  potency 
which  seeks  to  assert  itself  in  a  continuous  con- 
nection with  all  the  activities  of  our  lives."  "But 
if  the  new  life  has  obtained  a  beginning  in  the 
Spirit,  then  the  life  of  the  old  man  can  only  con- 
tinue in  a  state  of  subjection,  and  will,  in  case  we 
are  faithful,  be  always  overcome  by  the  divine 
life. — The  strength  of  the  old  man  will  diminish 
continually,  and  be  limited  more  and  more  to  the 
mortal  body,  which  is  not  yet  regenerated,  and 
will  end  certainly  in  the  death  of  this  body — if  not 
sooner — as  being  the  seat,  though  not  the  source 
of  sin." 


VIII.  Solomon  Neitz's  Jovial  Verses  in  Response  to 
Bishop  Long's  Warning  and  Bishop  Esher's 
f  rotes  t  Lodged  against  Him  in  1868 


Neitz's  poem,  published  in  the  Botschafter,  Feb. 
17,  1869,  p.  50: 


"Sporadisches" 

"Ich  muss  noch  in  Kedar's  Huetten, 
Unter  dem  grossen  Bischof  Lang, 
Fuehren  einen  Glaubenszank, 
Leiden  flegelhafte  Tritte  * 
Bis  sein  Herrscherzorn  sich  etwa  leget; 
Oder  bis  die  Kirche  mich  nicht  mehr  ver- 

traeget. 
Da  ich  denn  das  Maul  einstweilen  werde 

halten 
Und  suchen  meine  eignen  haeuslichen  Sachen 

fein  zu  verwalten. 
Vielleicht — ich  boeser  Suendenknueppel! 
Darf  doch  den  Himmel  seh'n  als  Krueppel. 
Sollte  aber  des  juengeren  Bischofs  "Protest" 
Dort  hangen  an  des  Himmels  Pforte  fest, 
So  sage  ich  es  unserm  alten  Petrus  ganz  frei, 
Dass  der  Streit  nur  wegen  Schismatismus  und 
eitler  Ehre  sei. 
Ei  Joseph  und  Jacob,  wird  Simon  drauf 
sagen,  ihr  seid  mir  Zeloten! 

147 


148        Christian  Perfection  in  the  Evangelical  Association 

Denkt  ihr  auch,  dass  solcher  "Saechlein" 
wegen  der  Eingang  hier  sei  verboten? 

Ihr  nehmt  mir  das  Ding  dort  herab  von  der 
Pforte  und  tragt  mir  es  schnelle  nach  Cleve- 
land zurueck, 

Und  bringt  mir's  'beileibe'  nicht  wieder 
hierher.    Aber  den  Salomon  bringt  ihr 
mir  mit. 
Am.  3ten  Febr.  1869.       Vom  Bruder  S.  Neitz." 
Siehe  Chr.  Bot.  Juni  17,  1868. 

VIII.  English  Translation  of  Neitz*s  "Sporadisches" 
by  Ralph  Kendall  Schwab,  May  25 ,  1920 


"Sporadic  Verse" 

'I  must  still,  in  tents  of  Kedar, 
With  the  mighty  Bishop  Long, 
Carry  on  dispute  in  doctrine, 
Boorish  treatment  still  endure,* 
Till  abates  somewhat  his  lord-rage, 
Or  the  church  makes  peace  no  more. 
Meanwhile  I  shall  maintain  silence; 
Manage  well  my  own  affairs. 
Maybe  I,  base,  sinful  rascal, 
Dare,  a  cripple,  yet  see  heaven! 
Should  the  younger  bishop's  'protest' 
Hang  there  fast  on  heaven's  gate, 
Then  right  frank  I'll  tell  old  Peter 
'Twas  just  strife  'bout  schism  and  pride. 


Christian  Perfection  in  the  Evangelical  Association        149 

'Aye,  you're  zealots,  Joseph,  Jacob/ 

Then  will  Simon  make  reply, 

'Do  you  think  that  for  such  trifles 

Entrance  here  will  be  denied? 

Take  the  thing  there  off  the  portal; 

Take  it  back  to  Cleveland  quick. 

On  your  life,  bring't  not  again,  but 

Bring  me  Solomon  along.* 

Feb.  3,  1869.  By  Brother  S.  Neitz." 

*See  the  Botschafter,  June  17,  1868. 


IX.  Number    of  Articles    in    the  Church  Papers  on 
the  Doctrine  of  Christian  Perfection 


Year         Botschafter       Messenger 


Year        Botschafter       Messenger 


1857 

8 

1858 

9 

1859 

10 

1860 

5 

1861 

1 

1862 

10 

1863 

1 

1864 

4 

1865 

25 

1866 

6 

1867 

33 

1868 

25 

1869 

40 

1870 

35 

1871 

40 

1872 

28 

1873 

18 

1874 

13 

1875 

12 

1876 

7 

1877 

20 

1878 

5 

1879 

8 

1880 

11 

1881 

6 

1882 

8 

1883 

5 

1884 

8 

1885 

2 

1886 

0 

1887 

7 

Year        Botschafter       Messenger      Evangelical 


Zeitung  1888-93 
Zeitschrift  1894-1917 


1888 

8 

18          0              0 

1889 

7 

18          1 

0 

1890 

5 

15          1 

0 

1891 

13 

9         ^ 

1              0 

1892 

5 

13        ; 

1893 

3 

6         4 

1894 

10 

14          i 

1895 

4 

7 

1896 

1897 

1898 

1899 

1900 

1901 

1902 

5 

6 

1903 

4 

5 

1904 

150 


Christian  Perfection  in  the  Evangelical  Association        151 


Year        Botschafter       Messenger      Evangelical 


Zeitschrift 


1905 

1906 

1907 

1908 

1909 

1910 

1911 

1912 

1913        3 

6         3              1 

1914        5 

19         4              2 

1915        0 

10         6              3 

1916        2 

9         3              2 

1917        3 

5         2              1 

1918        4 

2         1 

1919        4 

5         4 

1920        5 

3         0 

X.  Heading  Chapter  II,  which  follows  the  Articles 
of  Faith  in  the  proposed  new  discipline  of 
The  Evangelical  Church,  we  find  these  three 
paragraphs: 

Chapter  II 

The  Doctrines  of  Regeneration,  Sanctification 
and  Christian  Perfection 

"1(23  Regeneration  is  that  work  of  the  Holy 
Spirit  wrought  in  us  whereby  we  are  made 
partakers  of  the  Divine  nature,  and  experience 
newness  of  life  in  Christ  Jesus.  By  this  new 
birth  the  believer  becomes  a  child  of  God, 
receives  the  spirit  of  adoption,  and  is  made  an 
heir  of  the  kingdom  of  heaven. 

"1(24.  The  witness  of  the  Spirit  is  an  inward 
impression  on  the  soul,  whereby  the  Spirit  of  God, 
the  heavenly  Comforter,  immediately  convinces 
the  regenerate  believer  that  he  has  passed  from 
death  unto  life,  that  his  sins  are  all  forgiven,  and 
that  he  is  a  child  of  God. 

"1125.  Entire  sanctification,  or  Christian 
perfection,  is  a  state  of  righteousness  and  true 
holiness,  which  every  regenerate  believer  may 
attain.  It  consists  in  being  cleansed  from  all  sin, 
loving  God  with  all  the  heart,  soul,  mind,  and 
strength  and  loving  our  neighbors  as  ourselves. 
This  gracious  state  of  perfect  love  is  attainable 
in  this  life  by  faith,  both  gradually  and  instan- 

152 


Christian  Perfection  in  the  Evangelical  Association        153 

taneously,  and  should  be  earnestly  sought  by 
every  child  of  God.  But  it  does  not  deliver  us 
from  the  infirmities,  ignorance  and  mistakes 
which  are  common  to  man." 


14  DAY  USE 

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